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ESSAYS 

ON THE MOST IMPORTANT SUBJECTS 
IN RELIGION. 



BY THOMAS SCOTT, 

LATE RF.CTOR OF ASTON' SANDFORD, BUCKS. 



Jo the Law and to the Testimony; if they speak not according to this word, it 
is because there is no light in them. — isaiah viii. 20, 



THE ELEVENTH EDITION, 



LONDON : 

PRIMED FOR L. B. SEELEY AND SON, LONGMAN AND CO. 

HATCHARD AND SON, BALDWIN AND CO. J. NISBET, 

HAMILTON AND CO. AND J. DUNCAN, 

1824. 










"Z^^cJ^* 



't-- 






LC Control Number 



tmp96 031623 



• X 






OF 



THE AUTHOR. 



When a writer, wlio has deserved well of man- 
kind, quits the stage of life, and is numbered 
with the generations that are past, it is natural 
for those who have been benefited by his labours, 
to wish to be informed concerning his personal 
history, from what stock he descended, what ac- 
tions he performed, who were his friends, how he 
was honoured in life, and how lamented in death. 
Such curiosity is commendable, and ought, as far 
as possible, to be gratified; provided the bounds 
of justice and decorum are not violated in doing 
it, by substituting panegyric in the place of his- 
torical fact, or embellishing truth by the aid of 
meretricious ornaments. The Author of thes^ 
Essays spent a long and laborious life in the ser- 
vice of the Sanctuary, in testifying the gospel of 
the grace of God; and, by means of his valuable 
writings, promoting the interests of truth and 
righteousness in the earth. His Essays are un- 
questionably among the choicest productions of 
bis pen; nor have any of his publications been 
more extensively useful in converting the infidel 

b 



VI MEMOIR OF 

to the faitli of Christ,^ correcting erroneous sen- 
timents in religion, and administering edification 
and comfort to the genuine Christian. After the 
publication of EIGHT editions, it is needless to 
enlarge on its merits, or to apologize for intro- 
ducing a new one by the following sketch of his 
biography, drawn from the most authentic 
sources. 

THOMA.S Scott was born on the 4th of Febru- 
ary 1746, at Bray loft, in Lincolnshire, distant 
about five miles from Spilsby. His falher, John 
Scott, was a grazier, in narrow circumstances ; 
which, for many years, subjected him to consi- 
derable difficulties in bringing up a family of thir- 
teen children, ten of whom lived to arrive at ma- 
turity. But by industry and perseverance he 
surmounted them ; and though he did not attain 
to afiluence, he supported his credit, and died in 
comfortable circumstances, at the advanced age 
of seventy-six. Amidst his difliculties, he formed 
the determination of having one of his sons edu- 
cated for a learned profession ; and the lot fell 
upon the eldest of them, who, having acquired a 
competent stock of Latin and Greek, was bound 
apprentice to a surgeon and apothecary ; and, 
after qualifying himself by attending the hospitals 
in London, entered his Majesty's Navy as sur- 
geon's mate. He does not appear to have been 
long in this situation, when, volunteering his ser- 
vices to attend a vessel which had arrived from a 
foreign port, with a malignant disease among the 
crew, he caught the infection, and lost his life 
about the age of twenty-four. 

This was a trying event to the father ; but 
being still bent upon the object of having one of 
his sons brought up to the medical profession, he 

^ It is perhaps not so generally known as it deserves to b^, that it 
was to Mr. Scott's Essays, under the blessing of God, the late Dr. 
Bateman, a physician of considerable eminence, and an author of 
first-rate ralents, acknowledged his conversion to the Christian faith. 
See a short Memoir of the Doctor, drawn up by his own sister. 



THE AUTHOR. vil 

now selected Thomas, the subject of this Memoir, 
for that purpose. At ten years of age he was 
accordingly sent to Scorton school, where his bro- 
ther had been previously educated. He made 
considerable progress during the five years he 
continued there ; and returned home in 1762, in 
which year he became articled as an apprentice to 
a surgeon and apothecary at Alford, about eight 
miles North of Braytoft. In this situation, how- 
ever, he remained only about two months : the 
master himself was an unprincipled man, — proba- 
bly an infidel; the Sundays of his apprentice 
were uniformly employed in attending to the 
business of the surgery ; and the master being a 
widower, and often from home, the former was 
left to contract an acquaintance with improper 
companions. *' Evil communications corrupt good 
manners ;" and, by his own confession, young 
Scott was betrayed into vicious courses, which 
furnished the master with a plausible pretext for 
dismissing him from his employ, on which he re- 
turned home to his fathers house. It is worthy 
of notice, that, irreligious and immoral as the 
master was, he had the prudence to remonstrate 
with his apprentice on his wicked conduct; telling 
him that he ought to recollect, that what he had 
done was not only displeasing to him, but crimi- 
nal also in the sight of God. This remark was 
carried home with such conviction to his mind, 
that no subsequent efforts could eradicate the im- 
pression ; and he was afterwards inclined to regard 
it as the primary cause of his conversion. 

On his return to his father's house, he was 
compelled to apply himseli' to the laborious exer- 
cises of the farming business ; and in which situ- 
ation he continued for nine years, as entire a 
drudge as any menial in his father's service. 
Degrading, however, as this employ must have 
been felt, by one who had been favoured with a 
classical education, he derived some advantages 
from it : he became enured to habits of hardiness 

b 2 



Till MEMOIR OF 

ill encountering all sorts of weather, wbich after- 
wards proved useful to him. But his situeition 
continually exposed him to associate v/ith persons 
of the humblest rank in life; and he was not un- 
frequently tempted to accompany them in their 
low-lived riots, to the distress of his father's 
mind. Yet, amidst the accusations of his own 
conscience, he continued to entertain thoughts of 
the University and the clerical profession; and in 
the year 1772, when he had attained the age of 
si:s and twenty, he determined to make a vigorous 
effort to disengage himself from his humiliating 
condition. F^r this purpose he embraced the 
opportunity of quarrelling with his father, threw 
aside his shepherd's frock, and declared his pur- 
pose never more to resume it. 

Quitting bis father's house, be proceeded to 
Boston, in 'Lincolnshire, where a clergyman re- 
sided with whom he bad some little acquaintance, 
and to him Ire opened bis mind. A visitation was 
to be held at that place in the following week, and 
the clergyman kindly undertook to mention Mr* 
Scott's wishes^ to Dr. Gordon, the archdeacon, who 
was examining chaplain to the Bishop of Lincoln. 
At first be met with a repulse, which proved not 
a little mortifying ; but by persevering prudence 
bis eiforts were ultimately crowned with success ; 
and at Michaelmas of the year 1772, be was or- 
dained deacon at Buckden; which was followed 
by bis receiving priest's orders at London, March 
I3tb,1773. 

His first curacy was at Stoke Goldington, near 
Newport-Pagnell, Bucks; and it becomes im- 
portant to consider what was, at this interesting 
crisis, his real character in regard to morals and 
religion. The subject is thus recorded by bis own 
faithful pen in bis '* Force of Truth/' *' I was tbe 
slave of sin ; and that I might sleep securely in 
my sins, Satan took an effectual method of silen- 
cing my conviotions. I was given over to a strong 
delusion to believe a lie, when I held the truth 



THE AUTHOR. IX 

that I did know in unrighteousness. I met with 
a Socinian Comment on the Scriptures, and 
greedily drank the poison, because it quieted my 
fears, and flattered my abominable pride. In this 
awful slate of mind I attempted to obtain admis- 
sion into holy orders ! As far as 1 understood 
such controversies, I was nearly a Socinian and 
Pelagian,^ and wholly an Arminian. Thus, with 
a heart full of pride and wickedness ; my life pol- 
luted with sins unrepented, and unforsaken; with- 
out one cry for mercy, one prayer for direction or 
assistance, or for a blessing upon what T was 
about to do; after having blasphemously declared 
irtthe presence of the congregation, in the most 
solemn manner, sealing it with the Lord's supper, 
that I judged myself * inwardly moved by the Holy 
Ghost to take that office upon me,' 1. was or- 
dained ! My views, as far as lean ascerlaia 
them, were these three: — a desire of a less labo- 
rious and more comfortable way of obtaining a . 
maintenance, than otherwise I had the prospect 
of; the expectation of more leisure to employ in 
reading, of which I was inordinately fond; and a 
proud conceit of my abilities, with a vain-glorious 
imagination that I should sometime distinguish 
and advance myself in the literary world. . These 

were my ruling motives in taking this bold step 

motives as opposite to those which should iniltL- 
ence men to enter on the sacred office, as pride is 
opposite to humility, ambition to contentment in 
a low estate, and a willingness to be the least of 
all, and tlie servant of all \ as opposite as love of 
self, of the world, m\& oi filthy J ucre, and of sloth- 
ful ease, is to the lave of God, of souls, and of the 
laborious Avork of the ministry." 

At the time Mr. Scott entered on his curacv at 
^Stoke, Mr. John Newton, afterwards of St. Mary 
Woolnoth, London, was curate of OIney, an ad- 
joining village. An apothecary, who resided in.the 
latter place, invited Mr. Scott to come over and 
kear him preach on a Thursday evening, which he 



X MEMOIR OF 

did. Mr.N. was lecturing through the Acts of the 
Apostles at that time ; and this evening read for 
his text Acts xiii. 9, 10. the address of Paul to 
Elymas the sorcerer. Thea'e appears to have been 
not a little of the operation of conscience in this 
instance; for the fixed ioipression on his mind 
was, that, though Elymas was named, Scott was 
intended, — a conviction that abode with him for 
a long time. The sermon, however, only served 
him for a subject of merriment, though, when 
better instructed, he was prompt to allow that the 
passage was but too appropriate to his character 
and conduct. 

In the following year, December 5th, 1774, 
Mr. Scott married Mrs. Jane Kail. Nature, to 
use his own words, had blessed her with a variety 
of her choicest gifts, — sense, prudence, sensibi- 
lity. She had enjoyed many advantages of educa- 
tion, and possessed a heart fraught with the most 
virtuous and generous sentiments : in short, the 
union proved to him an inexpressible blessing. 

Soon after his marriage, be exchanged his cu- 
racy of Stoke for that of Ravenstone, the adjoin- 
ing village, where he continued for two years, 
1775—1777, in which time he had two children 
born to him : and now commenced that corre- 
spondence with Mr. Newton which led to an en- 
tire revolution in his theological sentiments, ac- 
companied by a corresponding change in his heart 
and manner of life. The light of divine trutli 
broke in upon his mind ; and in proportion as that 
was the case, it made manifest the native dark- 
ness, corruption, and depravity of his heart, — 
things of which he had hitherto scarcely suspected 
himself. He now began to perceive that his aims 
and pursuits in entering upon the Christian minis- 
try were altogether wrong, and conscience busily 
commenced its operations. He found many things 
in the Articles and Liturgy of the Church, which 
he was required to subscribe before the path of 
preferment could be regularly pursued, that stag- 



THE AUTHOR. xi 

gered his confidence, and lie had many doubts 
and scruples to satisfy. 

In tlie spring of the year 1777, Mr. Scott re- 
moved to Weston Underwood, where he occu- 
pied the house afterwards well known as the resi- 
dence of the poet Cowper. It went by the name 
of the Lodge, and is described by himself as *' a 
fine house, fit for a squire." He was now more 
immediately in Mr. Newton's neighbourhood, and 
enjoyed his friendship. In tliis jear his religious 
enquiries were brought to a decisive result, and 
his scheme of doctrinal sentiments obtained their 
more mature form and consistency. His views of 
the doctrine of human depravity, the atonement, 
the Trinity, justification, the work of the Holy 
Spirit, and that of personal election, was cleared 
up, and reduced to the standard of the oracles of 
God. He now found, that he must be contented 
to be accounted *' a fool for Christ's sake ;" to 
suffer reproach, and account all things but loss 
for the excellency of the knowledge of Christ 
Jesus the Lord. From this period he began to 
reap much benefit from hearing Mr. Newton 
preach ; and, being established in the great truths 
of the gospel, to cherish their proper influence 
upon his own heart and life. In 1779 he pub- 
lished his *' Force of Truth " 

The curacy of Olney became vacant in the year 
1780, in consequence of the removal of Mr. New- 
ton to London, and the latter was solicitous that 
Mr. Scott should succeed him in that station. He 
was prevailed on to yield his consent to the mea- 
sure ; and Mr. Newton imagined he had sufiicient 
influence to carry the project into effect. But as 
soon as it was known that the thing was intended, 
so general and violent an opposition was excited, 
that Mr. Newton became greatly disconcerted, 
and judged it most prudent to abandon the mea- 
sure for a time. Another person was conse- 
quently appointed to the cure of Olney ; whose 
imprudent conduct; however, was followed by his 



xiV MEMOIR OF 

vantages; and he was to have twenty-five copies 
of the work, when complete, to be distributed 
gratuitously among his relations. After consulting 
his friends, he closed with the proposition, much 
too rashly for his future peace and comfort. He 
was little aware, at the moment, of the arduous- 
ness of the undertaking, and of the various kinds 
of talent and knowledge that were requisite to do 
justice to it. But the worst part of the whole 
business was, that the publishers were persons of 
no property, — probably insolvent at the moment. 
When fifteen numbers of the work had been 
printed, he was given to understand, that unless 
he could procure money from his own friends to 
carry it on, the design must be abandoned. As 
its reputation was rising, and the work became 
increasingly pleasant to the author, he could not 
endure the thought of dropping the publication ; 
yet he had not courage to take it wholly on his 
own account. He therefore stumbled on the 
worst plan he could possibly have adopted for car- 
rying it on ; which was, to borrow money, and 
contract debts, in order to support the sinking 
credit of the publisher. The cost of the first edi- 
tion, consisting of 3000 copies, was not less than 
six or seven thousand pounds, — the publisher him- 
self computed it at ten or eleven ! It extended 
to 174 numbers, the last ten of which he delivered 
gratuitously to the subscribers, though that por- 
tion cost the author upwards of 200/. The best 
object of the undertaking was indeed realized, 
much beyond his hopes; but on making a calcula- 
tion, at the close of the concern, of his ow^n pecu- 
niary: interest in it, Mr. Scott found that he had 
neither gained nor lost, but had performed the 
whole for nothing, Happy for him had the mat- 
ter rested there ; but, alas ! it was only the com- 
Biencement of a long train of vexations and per- 
plexities, which would have harassed to death a 
maa of less fortitude and perseverance than him- 



THE AUTHOR. XV 

self. On these, however, we have not room to 
enlarge. 

Tbe ConiDientary on the Bible is Mr. Scott^s 
greatest work. He began the writing of it Janu- 
ary 2d, 1788, and finished the copy of the first 
edition June 2d, 1792, during which period the 
whole was twice written with his own hand. A 
work of such magnitude, in order to do it justice, 
certainly required much longer time; and he him- 
self was soon aware that it was capable of great 
improvements. A new edition being called for, 
he carefully revised the whole, and added fifty 
sheets, or 400 quarto pages, to the Commentary, 
at an expence of 700/. ; besides the marginal re- 
ferences, which the first edition had not, and the 
printing of which cost more than 1000/. For a 
considerable time all went on prosperously with 
his new edition : the demand for the w^ork, which 
we believe was now issued in parts, was such as 
to meet the expenditure^ and he v/as cheered with 
the prospect of reimbursing himself for his former 
losses ; but a rapid advance at this time took place 
in the charge of printing, and an enormous rise 
in the price of paper, which together ate up all 
his expected profits, so that the second edition 
did little more than pay itself. He lived, how- 
ever, to superintend a third editioji, by which he 
cleared about 1000/., a very small remuneration 
forthe labours of more than twenty years. Thai 
a work so excellent in itself, of such unspeakable 
importance to the public, and that required such 
laborious exertions in the execution of it, should 
be at the same time attended with such a train of 
harassing circumstances as those to which Mr. 
Scott was exposed ; and after all, that he should 
be so inadequately recompensed at the end of 
twenty years, is a most affecting consideration. - 
But, under all these mortifying circumstances, he 
was supported by the approbation of his own con- 
science, and a never-failing confidence in the 
over-ruling providence of his heavenly Father. 



XVI MEMOIK OP 

Of a work of such magnitude and importance, 
having for its object the dissemination of just sen- 
timents of divine truth, and the furtherance of 
the best interests of mankind, it is gratifving to 
consider the reception that it has obtained from 
the public. It is calculated that of the tirst edi- 
tion, completed in 1792, and which continued re^ 
printing as the numbers fell out, there coukl not 
be less ihanjioe thousand copies sold : the second, 
or new edition, with references, consisted of /r^io 
thousand; the third of three thousand, making to- 
gether TEN THOUSAND copies, issued from tlie 
year 1792 to 1818. Subsequent to that time the 
author continued to revise the work, till the com- 
mencement of his last illness; and having dis- 
posed of the copyright, a fourth edition has re- 
cently been brought out from stereotyped plates, 
forming the largest work hitherto submitted to 
that process of publication. Besides these Eng- 
lish editions, amounting to at least 12,000, there 
have been eight editions printed in America, con- 
sisting of 25,250 copies, making in the whole 
little short of FORTY thousand copies, the 
retail price of which is estimated at about two 

HUNDRED thousand POUNDS! 

In 1790, Mr. Scotl was deprived by death of 
his excellent wife, a stroke which he appears to 
have felt severely : but, after all his hardships and 
fatigues, his own constitution remained vigorous, 
and capable of extraordinary exertions. In the 
year 1792, the nation w^as thrown into a ferment 
by the French Revolution ; and every well-wisber 
to our limited monarchy trembled for its safety. 
Mr. Scott published ^* An impartial Statement of 
the Scripture doctrine in respect of Civil Govern- 
ment, and the Duties of Subjects." In the fol- 
lowing year, 1793, he published a pamphlet enti- 
tled, ** The Rights of God," the title of which w^s 
suggested by Paine's *' Rights of Man;*' and in 
17£K3, his '' Vindication of the divine Inspiration 
of the Scriptures^ and the Doctrines contained in 



THE AUTHOR. X\'\{ 

them/' in answer to his *' Age of Reason/' These 
were important and useful pul/iications, and re- 
Heel great credit on the understanding and talents 
of their author. 

It was dnring this eventful period that Mr, 
Scott favoured the public with the ** Essays on the 
most important Subjects in Religion/' which con- 
stitute the present volume. Tbey first appeared 
in the years 1793 and 4; and were deservedly a 
favourite production, both with the Author and 
ilie public. He issued them originally in twenty- 
live single numbers, at the distance of a fortnight 
each; and afterwards collected them into a vo- 
lume; in which more respectable form it is hoped 
they will long maintain their ground. Mr. Scott 
informs us in the Preface, that, after their first 
appearance, he bestowed great pains in correct- 
ing' the inaccuracies of stvle which were found in 
Ihem ; in rendering perspicuous such passages as 
had been left rather obscure from a regard to 
brevity ; giving energy to some arguments which 
had not been stated in their full force; and 
placing several illustrations to greater advantage. 
These, and other things specified in the Preface 
to the edition of 1814, are unquestionably import- 
ant improvements, and have greatly enhanced the 
value of ihe publication : yet, in revising the 
work for the press, it was found that some gross 
inaccuracies had crept into the text, which, how- 
ever, are here carefully corrected ; and which, 
with the addition of this Memoir, will render the 
present edition greatly preferable to any that has 
preceded it. The subjects are of paramount im- 
portance, and they are handled in an able and 
judicious manner. 

But, in what remains of this Memoir, we must 
study conciseness. In the years 1794 and 5, Mr, 
Scott published an edition of Bunyan's Pilgrim's 
Progress, with original Notes ; and in the fol- 
lowing year he favoured the public with an octavo 
volume, comprising twenty-one ^' Sermons on 



Xvlii MEMOIR OF 

.select Subjects, with some Prayers for tLe use of 
Families annexed to them." In 1797, he pub- 
lished ** The Warrant and Nature of Faith con- 
sidered;" and in 1802, ** Four Sermons, on Re- 
pentance unto Life, the Evil of Sin, the Love of 
Christ, jand the Promise of the Holy Spirit.'' 

In the year 1800, Mr. Scott had the honour, 
in conjunction with a few other individuals, of 
setting on foot the Church Missionary Society; 
and preached the first Anniversary Sermon before 
the friends of the institution, on Whit-Tuesday 
1801: to this Society he also acted as Secretary 
during his continuance in London. But his situ- 
ation at the Lock at this time became doubly 
unpleasant, and he was anxious to leave it: ac- 
cordingly, having been informed that the living 
of Aston Sandford, which was in the gift of one 
of his friends, had become vacant by the death of 
the Rector, be applied for it, and not without 
success. Li the spring of 1803 he removed to 
Aston, where he passed the remainder of his days 
in quiet retirement, pursuing his studies; which 
he found he could do to far greater advantage 
than in town, reserving to himself time for recre- 
ation and exercise. 

The only work, of any magnitude, which he 
engaged in during the years which he spent at 
Aston Sandford. was, his *^ Remarks on Bishop 
Tomline*s Refutation of Calvinism." It first ap- 
peared in two volumes octavo ; but was after- 
wards re-modelled, and, in 1817, published in 
one volume. A collection of his Theological 
Works, in five volumes, was published in num- 
bers, between the years 1805 and 1808. 

AVhile resident at Aston, Mr. Scott undertook 
the tuition of young men, who were in a state of 
preparation for becoming Missionaries under the 
Church Missionary Society. This service he con- 
tinued from the year 1807 to 1814, when the de- 
clining state of liis health obliged him to disconti- 
nue it. The languages which he taught them 



THE AUTIIOR. xix 

were Latin, Greek, Hebrew, Susoo, and Arabic; 
the two latter of which he Irad himself to learn, 
after having- attained the age of sixty. I'hose 
who are acquainted with the feelings of men in 
general, when approaching* their grand climacte- 
ric, and with their capacity for new acquisitions, 
can best appreciate the energ-y and resolution dis- 
played by Mr. Scott, in thus calmly encountering, 
at such an advanced period oF life, amidst all his 
other engagements, and with his growing- infirmi- 
ties, the difficulties attendant on learning the 
Arabic language. 

About the year 1812, aware that his continu- 
ance here could not be very long, Mr. S. thought 
it adviseable to contract and concentrate, as much 
as possible, his worldly concerns. He accord- 
ingly disposed of all the remaining copies, which 
were on hand, of his Commentary on the Holy 
Scriptures, with the copyright of the work ; pleas- 
ing himself with the expectation that he should 
now be able to discharge all his debts, d'sembar- 
rass himself of worldly cares, and set his house in 
order, so as to be ready whenever his summons 
came. In this necessary undertaking he occupied 
himself till the latter end of the year 1813; in- 
dulging all the while the pleasing hope, that on 
the winding up of his affairs, he should be pos- 
sessed of some moderate portion of property. 
But, to his utter astonishment, on balancing ac- 
counts with his bookseller and others, he was still 
deficient more than twelve hundred pounds^ — a sura 
which he had no other assets to meet than printed 
paper, that was nearly unsaleable. He had been 
too sanguine in the calculations which he had 
made of the sale of his minor publications. Eight 
hundred volumes were now discovered in the 
printer's warehouses, and brought to his debit, 
which were before considered as sold. He had 
calculated that his minor works were selling to 
the amount of two hundred and fifty or three hun- 
dred pounds annually, instead of which the sale 



XX MEMOIR OF 

had not exceeded one hundred pounds a yea^, 
which greatly altered his prospects. 

This discovery exceedingly disconcerted and 
distressed him ; and, amidst increasing infirmities 
and disabilities, he began to fear that he- should 
die insolvent. Under these painful impressions 
he wrote to different branches of his family, iu 
November 1813, explaining his actual situation. 
To one of them he says, '^ Und^r wrong ideas of 
being able to afford it, I have been disposing of 
money, which now, to my great distress, I find 
was not my own. Scarcely any thing of my 
printed paper sells ; and my whole property, ex- 
cept my furniture, consists of.it; J, therefore^ 
find myself precluded from paying, my debts, iin* 
less some other m^ethods can be adopted." And 
again — ** My state of health, and the improbabi- 
lity of my teaching" the Missionaries much longer, , 
or doing without a curate, compared with the 
scantiness of my income, apart from my debts, is 
trying to faith and patience; especially as, I be- 
lieve, my friends in general think me well pro- 
vided for, and therefore give me no help. Except 
1 can look to God, my prospect is dreary. My 
infirm health, also, concurs in depressing my spir 
rits. But, though soiuetimes disheartened, I rise 
again above it," 

No feeling heart, surely, can read such a nar-? 
rative unmoved. The writer had spent forty years - 
of his life in the most laborious exertions for the 
public good ; and few men had a better right to 
say, that they thought they *^ had some claim upon 
the religious public." His claims, indeed, w^ere 
paramount ; but, unhappily, the public, whether 
religious or profane, is always ungrateful; and 
woe be to that man who expects from the public 
generosity a remuneration for his labours! Homer 
w^as a beggar, — Plautus turned a mill,— Terence 
was a slave, — Boethius died in goal,— Tasso v,as 
often distressed for five shillings,— Bentivoglio 
was refused udmiUance into a hospital which he 



THE AUTHOR. XXi 

had himself erecled, — Cervantes died of hanger,— 
Camoens, the finest poet that Portugal ever pro- 
duced, ended his days in an almshouse. In our 
own country, Bacon lived a life of meanness and 
distress, — Spencer, the charming poet, died for- 
saken and in want, — Milton sold his copyright of 
Paradise Lost for fifteen pounds, payable at three 
instalments, and finished his life in obscurity, — 
Dryden lived in poverty and distress; and the 
fates of Otway, and Lee, and Steele, and Gold- 
smith, with many others that might be added to 
the list, need not be specified. 

It is to the honour of human nature, how ever, 
that gratitude and liberality are sometimes to be 
found munificently displayed by individuals; and 
Mr. Scott had the happiness to realize the truth 
of ihis fact. Iluminating on his difficulties, it 
occurred to him, that if he could turn into money 
three or four hundred copies of his works, it 
would set him at liberty. He, therefore, deter- 
mined on applying to a few friends for their as- 
sistance; and with that view drew up a short cir- 
cular letter, which he got printed and distributed. 
The first person to whom he sent it was the Rev* 
Charles Simeon, of Cambridge. In a few days 
afterwards, he received a letter from Mr. S. in- 
closing a remittance for 590/. '^s a present, besides 
a considerable sum for books. From Bristol he 
received 650/., and an order for a hundred copies 
of bis works. From York he received 115/. as 
a present. In fine, on the 25th February 1814, 
writing to his son, he says, *' I have received at 
least 2000/. as presents, in little more than two 
months, besides the sale of books!! You see 
how easily God can provide." It is delightful to 
record such instances of disinterested kindness ; — - 
they tend to raise our estimate of human nature ; 
and especially of the goodness of the gospel, which 
can produce such noble fruits from so barren a 
stock as the human heart naturally is. Mr. Scott 
mast have lived from this time '' sibi carior,''-^ 



XXU MEMOIR OF 

with a higher opinion of himself, and of the de- 
gree of estimation in which he was held by his 
friends. But, having mentioned these interesting* 
occurrences in the life of this truly excellent man, 
the sequel of his history must be dispatched with 
brevity. 

It must be recorded to his praise, that having* 
obtained this extraordinary and seasonable relief, 
he did not, as is too often the case under similar 
circumstances, resign himself to a state of slothful 
inactivity and indulgence : on the contrary, we 
find him still prosecuting his labours, both from 
the pulpit and the press, for the benefit of his 
fellow-creatures. In 1814, he published an An- 
swer to the Rabbi Crool's ** Restoration of Israel," 
at the request of the Committee of the Society for 
promoting Christianity among the Jews. In 1815, 
he favoured the world with a new and much im- 
proved edition of his " Remarks on Bishop Tom-- 
line's Refutation of Calvinism." In 1817 was 
published his ^* History of the Synod of Dort;'^ 
and also, a *' Sermon on the Death of thePrincess^ 
Charlotte,'* which appear to have been the last 
productions that he issued from the press. The 
remainder of his days seem to have been spent in 
preparing a new edition of his Commentary, and 
in bestowing upon it his last corrections and im- 
provements; very properly judging, that, as the 
work was to be stereotyped, and consequently 
the contemplated edition would become the stand- 
ard copy of the work as long as it is destined to 
exist, it was important that he should, as far as 
life and mental powers were spared, by a careful 
revisal, confer upon it all the perfection in his 
power. Such were his laborious occupations, — 
preparins: copy for the printers at the rate of forty 
quarto pages each week, and correcting an equal 
quantity of proof sheets ; so that in December 

1818, he writes to a friend, ** I never studied each 
day more hours than I now do." And in February 

1819, ** Never was a manufactory more full of 



THE AUTHOR. Xxiii 

constant employment than our house. I have lived 
to enter on my seventy-third year, which I never 
expected, and am still able to study and preach. 
My feelings are often uneasy ; but I am free from 
great and sharp suffering-. Pray for me, that I 
may be patient and ready." 

Thus continued this faithful labourer in his 
Lord's vineyard occupying* his talent, till Tues- 
day, April 17th, 1821, when he calmly resigned 
his spirit into the hands of his Redeemer and his 
God, in the hope of a blessed resurrection to 
eternal life. 



PREFACE. 



^Ihe oiiginal design of this compendious work 
was, in some respects, different from the direction 
v^hich it took during* the course of its publication. 
The Author intended, by a series of Essays, each 
comprised in a single Number, to guard the minds 
of young people especially, against the infidelity 
and scejDticism of modern times, as well as to 
give a distinct view of the grand peculiarities, 
and excellent tendency, of genuine Christianity. 
He purposed, not to be strictly methodical, argu- 
mentative, or systematic ; but to treat a variety of 
subjects in a familiar, easy, and engaging manner. 
The attempt, however, soon convinced him, that 
he had not the requisite talents for Essays of this 
description; and that he must leave it to persons 
of a more versatile and happy genius, to furnish 
that species of publication, which seems most 



XXvi PREFACE. 

suited to the present circumstances, and best 
adapted to tlie taste of modern readers. 

As, however, the Essays first published met 
with great encouragement, and had considerable 
circulation, he proceeded on the plan to which 
he found himself most competent; and, without 
the least previous design, he at length completed, 
according to his views, a compendious system of 
the Christian religion. 

In the subsequent editions, great pains have 
been bestowed, in correcting the inaccuracies of 
the stj'Ie ; in rendering perspicuous such passages 
as had been left rather obscure from regard to 
brevity ; in giving energy to some arguments 
which had not been stated in their full force ; and 
in placing several illustrations to greater advan- 
tage. Peculiar care has likewise been taken to 
render the scriptural references and quotations 
ac^t^rate ; and further proof, from the sacred ora- 
cles, has frequently been adduced, in support of 
the conclusions which had been formed ; and a 
correct and copious Index, for the conveniency 
of the reader, has also been annexed. 

The work, thus revised, the Author commends 
to the candour of the public, from which it has 
already met with a favourable reception : and he 



PREFACE. XXVll 

earnestly begs the prayers of all pious Christians 
for the divine blessing on this attempt, and on 
all his other feeble endeavours to spread the 
knowledge of the blessed gospel of God our 
Saviour ; and to excite and direct believers to 
adorn that holy doctrine by their whole conduct 
and conversation. 



C O N T E N T S. 



Memoir of tlie Author .....«...« i. . • v 

Preface XXV 

ESSAY 

I. The divine Inspiration of the Holy Scrip- 
tures I 

II. The Importance of revealed Truth ; the 
Duty of Reading the Scriptures; and the 
Manner in which they should be read»« 19 

III. The Scriptural Character of God 33 

1V^ A brief Exposition of the Ten Command- 
ments, as comprising the substance of 
the Moral Law . • • • • 47 

V. Man's situation as a Sinner, in this present 

World 71 

VI. The Deity of Jesus Christ 85 

VII. The doctrine of Christ*s Deity shewn to l:>e 
essential to Christianity, and some objec- 
tions to the doctrine briefly answered • • 105. 
VIII, The nature and design of the Mediatorial 

Office, sustained by the Lord Jesus Christ 1 22 

IX. The Merits and Atonement of Christ • • . . 136* 
X. The Exaltation of Christ, and his appear- 
ance in the presence of God in our behalf 153 

XI. Justification • l6ti 

XII. Regeneration •••••.•...•# 18(> 



IV CONTENTS. 

ESSAY PAGE 

XIII. The Personality and Deity of the Holy 
Spirit; with some thoughts on the doc- 
trine of the Sacred Trinity • • 202 

XIY. The Gifts and Influences of the Holy Spirit 217 
XV. The uses of the Moral Law, in subserviency 

to the Gospel of Christ 233 

XVr. The Believer's V/arfare and Experience • • 248 
XVn. The Privileges enjoyed by the true Believer 26S 
XYHI. The Dispositions and Character peculiar 

to the true Believer •••••. 27 8 

XIX. The subject continued 2^2 

XX. The Believer's attention to relative Duties 312 

XXI. The subject continued • • 325 

XXIL The Christian's Improvement of his Talents 342 

XXIII. Prayer . • 357 

XXIV. Baptism and the Lord's Supper 3/2 

XXV. The State of separate Spirits; the Resur- 
rection of the Body ; Judgment and 
Eternity • • 3S7 



ESSAYS. 



ESSAY I. 

On the Divine Inspiration of the Holy Scriptures, 

It is manifest to all, who seriously reflect on the 
powers and propensities of human nature, that we 
are formed capable of religion, and have an inward 
consciousness that we ou^ht to worship some su- 
perior Being, on whom our safety and happiness 
depend : but at the same time, the state of the 
world, in all places where the Bible has not been 
known, unanswerably proves, that we are inca-' 
pable of discovering for ourselves, a religion which 
is worthy of God, suited to our wants, and con- 
ducive to our true interest. The shortness of life 
also, and the reasonable persuasion that men in 
general entertain of a future state, concur to shew 
that our grand concern lies in another world. 
Yet uncertainty and perplexity, nay, palpable 
error and absurdity, have ever encumbered men's 
reasonings and conjectures on these important 
subjects. Even at Athens, Jehovah was ** the 
*' unknown God,*'" and all beyond the grave was 
an unknown world. 

The wisest of the Pagans, therefore, considered 
a revelation from the Deity as exceedingly desir- 
able, in order that bewildered mortals might learn 
the way, in which they could worship him with 
acceptance, and be happy ; and some of them en- 
tertained hopes, that such an inestimable favour 
would at length be vouchsafed. Indeed confused 

^ AcU xvii, g3» 
B 



i On the Divine Inspiration [ESSAY 

expectations of this kind have been common in 
the world ; as it is manifest from the reception 
that hath been given to pretended revelations, 
which otherwise could not have obtained credit 
and currency. 

Various impositions, in this important concern, 
have been detected by careful investigation: and 
there is but one book in the world, in behalf of 
which, as a divine revelation, any thing even plau- 
sible can be advanced. This has stood the test of 
ages, and undergone the most severe scrutiny; and 
the more carefully serious enquirers have exa- 
mioed it, the fuller conviction have they obtained 
of its divine authority. No one now ventures forth 
as an avowed, sober, and manly adversary, to dis- 
pute its claim in the open field of fair argument: 
yet few in comparison are practically^ convinced, 
that it is the unerring word of God ; and an in- 
creasing number of objectors perplex themselves 
and others, by discovering supposed inconsisten- 
cies and unimportant difficulties ; or by setting up 
iheir own reasonings and imaginations in opposi- 
tion to its doctrines, and making that disagree- 
ment a ground of hesitation or rejection. So that 
scepticism, and a partial, frivolous, disingenuous, 
carping infidelity, have become exceedingly com- 
mon; the minds of young persons especially are 
thus poisoned ; great pains are taken to dissemi- 
nate these cavils and objections, (though they 
have been solidly answered again and again ;) and 
those persons are treated as weak enthusiasts, or 
irrational bigots, who simply believe the Scrip- 
tures as the *• sure testimony of God/' 

It may, therefore, be seasonable to state, with 
all possible brevity, some of the most conclusive 
reasons, by which reflecting men have been in- 
duced to submit to the authority of the Bible, and 
to believe that it is a revelation from the God of 
truth. By Ihe divine Inspiration of the holy Scrip- 
tures^ I mean, ' Such an immediate and complete 
' discovery, by the Holy Spirit to the minds of the 



I J of the Holy Scriptures. 3 

* sacred writers, of those things which could not 

* have been otherwise known ; and such an effec- 
^ tual superintendency, as to those matters which 
' they might be informed of by other means ; as 
' entirely preserved them from error, in every 
' particular, which could in the least effect any 
^ of the doctrines or precepts contained in their 
' books.' Every proposition, therefore, is to be 
considered as '' the sure testimony of God," in 
that sense according to which it is proposed as 
truth. Thus facts occurred and words were 
spoken, as to the import of them, and the in- 
struction to be deduced from them, as they stand 
recorded : but we must judge concerning the mo- 
raliti/ of mens acti'jNs, and the tiuih of their senti- 
merits, by the preceptive and doctrinal parts of the 
Scriptures. Nor does it at all invalidate the com- 
plete inspiration of the sacred writers, to allow 
that they expressed themselves in common lan- 
guage, and wrote of things as men generally spoke 
of them; rather than according to philosophical 
exactness, or in the stjle that was used in the 
schools of the learned during the at^es in which 
they lived. Supposed or unimportant errors, or 
inaccuracies of expression, in such things, are not 
in the least inconsistent with that entire divine 
inspiration of which we ^peak ; for the Scriptures 
were not written to render us exact philosophers, 
or to instruct us in ancient history and geography, 
but to ** make us wise unto salvation.' Nor do 
the few immaterial mistakes, which in a long 
course of years have crept in, through the errors 
of transcribers, create any diiiiculty or uncertainty 
to the humble and teachable enquirer : though they 
frequently give occasion to the self-sufficient to 
cavil and object ; for ** the Lord taketh the wise 
** in their own craftiness." 

And let it be well considered, that it is per- 
fectly futile and absurd ior any man to dispute 
against the reasonableness of the doctrines, the 
credibility of the facts, or the justice of the divine 
B 2 



4 On the Divine Inspiration [ESSAY 

dispensations, as stated in the Bible ; while he 
finds himselfunable to answer the plain arguments 
which are adduced to prove the whole to be the 
word of God. Where the premises are undeni- 
able, and the deductions unavoidable, obstinacy 
and self-conceit alone will persist in incredulity; 
ami ridicule, reviling, subtle insinuations, or witty 
sarcasms, are, in such a case, certain indications 
of a proud ^md bitter enmity to the truth itself. 
If then the arguments, that shall be adduced, be 
sufficient to establish the divine authority of the 
^Scriptures, I trust the reader will recollect, that, 
TsS a reasonable and accountable creature, he is 
bound to study, believe, and obey them; and ^to 
make them the rule and standard of all his princi- 
ples, affections, and conduct. These things being- 
premised, i observe^ — 

1\ That vast numbers of wise and good men, 
tlirough many generations and in distant countries, 
have agreed in receiving the Bible as a divine re- 
veiation. Many of them have been noted for se- 
riousness, erudition, penetration, and impartiality 
in judging of men and things. With much labour 
and patient investigation, they detected the im- 
Dostures by which their contemporaries were 
duped : yet the same assiduous examination con- 
firmed them in believing the Bible to be the word 
of God; and induced them to recommend it, living 
and dying, to all others, as the source of wisdom, 
hope, and consolation. In this view, even th^ 
tradition of the church has much weight : for, what- 
. ever abuse has been made of the term, by such as 
j^enerally were no part of the true cburcli ; yet the 
whole company of those, who have worshipped the 
living *'GoD in spirit and truth," (including them 
who ventured aiiti laid down their lives for eon- 
science* sake, and who were the most pious, holy, 
and useful men m every age,) having unanimously 
concurred m handing down to us the Scriptures as 
SI divine revelation, and having very little differed 
about the books vvuich form a part of ihat sacred 



k] of the Holy Scriptures. S 

deposit, must be allowed to be a consi<leraiion ot* 
great importance. And 1 cannot bat suppose, that 
if a being of entire impartiality, of a sound mind, 
and a holy disposition, should be shewn the two 
companies, of those who have received, and those 
who have rejected, the Scriptures ; and should' 
compare the seriousness, learning, patient inves- 
tigation of truth, solid judgment, holy lives, and 
composure in a dyini^ hour, (without unmanly ter- 
ror or indecent levity,) of the one company, with 
the character and conduct of the other, he would 
be induced to take up the Bible with profound 
Yeneration, and the strongest prepossession in its 
favour. 

II. The agreement of the sacred writers among* 
themselves is another cogent argument of their di- 
vine inspiration. Should an equal number of con^- 
temporaries of the same country, education, habits> 
profession, natural disposition, and rank in life, 
concur in writing a book on religious subjects as 
large as the Bible, each furnishing his portion, 
without comparing notes together ; the attentiv(; 
reader, whose mind had been long enured to such 
studies, would be able to discover some diversity 
of opinion among them. But the penmen of the 
Scripture succeeded each other, during the term 
of fifteen hundred years ; some of them were 
princes and priests, others shepherds and fisher- 
men ; their natural abilities, education, habits, and 
employments, were exceedingly dissimilar ; they 
wrote laws, history, prophecy, odes-, devotional 
exercises, proverbs, parables, doctrines, and con-- 
troversy: and each man had his distinct depart- 
ment : yet they all exactly coincide in the exhi- 
bition they give us of the perfectioas, works, 
truths, and will of God ; of the nature, situation, and 
obligations of man ; of sin and salvation ;- of. this 
world and the next ; and in short of all things cuii- 
nected with our duty, safety, interest, and comfort,, 
and in, the whole of the religion inculcated by 
them. Tiiey were all evidently of tlie same judg— 



6 On the Divine Inspiration [essay 

ment; all aimed to establish the same principles, 
and applied them to the same practical purposes, 
Jpparent inconsistencies will indeed perplex the 
superficial reader, but they will vanish upon a more 
accurate investigation ; nor could any charge of 
disagreement, among the writers of the Bible, ever 
be substantiated : for it can only be said, that they 
related thesame facts with different circumstances, 
which are perfectly reconcilable ; and that they 
gave instructions suited to the persons whom they 
addressed, without systematically shewing the 
harmony of them with other parts of divine truth. 
They wrote not by concert, and bestowed no pains 
to avoid the appearance of inconsistency : yet the 
exact coincidence, that is perceived among them 
by the diligent student, is most astonishing, and 
cannot be accounted for on any rational princi- 
ples, without admitting that they wrote ^* as they 
** were moved by the Holy Ghost." 

To this we may add, that the scriptural history 
accords, in a wonderful manner, with the most 
authentic records which remain, of the events, 
customs, and manners of the countries and ages to 
which it stands related. The rise and fall of era- 
pires, the revolutions that have taken place in the 
world, and the grand outlines of chronology, as 
mentioned or referred to in the Scriptures, are co- 
incident with those stated by the most approved 
ancient writers : whilst the palpable errors in these 
respects, detected in the apocryphal books, consti- 
tute one of the most decisive reasons for rejecting 
them as spurious. The history of the Bible is of 
far greater antiquity than any other records extant 
in the world : and it is remarkable, that in nu- 
merous instances it shews the real origin of those 
absurd fables, which disgrace and obscure all other 
histories of those remote times; which is no feeble 
proof, that it was derived from some surer source 
of information than human tradition. 

III. The miracles, by which the writers of the 
Scriptures confirmed their divine mission to their 



I.J of the Holy Scriptures. 7 

contemporaries, afford us also a most convincing 
proof in this matter. The accounts of these mira- 
cles may be evidently shewn to have been pub- 
lished, very soon after the time, and at the places, 
in which they were said to have been wrought in 
the most conspicuous manner, and before vast 
multitudes, enemies as well as friends : yet this 
public challenge never called forth any man to 
deny that they were really performed ; nor was 
an attempt of this kind made till long after- 
wards. Can any man of common sense think, that 
Moses and Aaron could possibly have persuaded 
the whole nation of Israel, that they had witnessed 
all the plagues of Egypt ; passed through the Red 
Sea with the waters piled on each side of them ; 
gathered the manna every morning; and seen all 
the wonders recorded in their history, had no such 
events taken place ? If then, that generation could 
not be thus imposed on, when could the belief of 
these extraordinary transactions be palmed upon? 
the nation ? Surely, it would have been impossible 
in the next age, to persuade them that their fathers 
had seen and experienced such wonderful things, 
when they had never before heard a single word 
about them in all their lives ; and when an appeal 
must have been made to them, that these were 
things well known among them ! What credit 
could have been obtained to such a forgery at any 
subsequent period ? It would have been absolutely 
necessary, in making this attempt, to persuade the 
people, that such traditions had always been cur- 
rent among them ; that the memory of them had 
for ages been perpetuated by days and ordinances, 
observed by all the nation ; and that their whole 
civil and religious establishment had thence origi- 
nated : and could this possibly have been effected, 
if they all knew that no such memorials and tradi- 
tions had ever before been heard of among them? 
—The same might be shewn concerning the other 
miracles recorded in Scripture; especially those 
of Christ and his apostles : and it might be made 



8 On the Divine Inspiration [essay 

evident that the man, who denies that they were 
actually performed, must believe more wonderful 
things without any evidence, than those are which 
he rejects, though established by unanswerable 
proof. But brevity will only allow me to insist on 
one miraculous event, viz. the resurrection of the 
Lord Jesus: for this being once proved, the 
substance of the whole Scripture is evinced to be 
a divine revelation. His doctrine and authority 
establish the authenticity of the Old Testament, 
and the witnesses of his resurrection wrote the 
New Testament. 

Almost all human affairs are conducted by testi- 
mony : the concurrence of two or three unexcep- 
tionable witnesses is sufficient to prove any fact, 
that is in its own nature credible : and the resur- 
rection of a dead person, by Omnipotence, and 
for the most important purposes, cannot reasona- 
bly be deemed incredible. The ancient prophets 
had predicted the resurrection of the Messiah ;* 
and indeed every pre-intimation of his glorious 
and perpetual kingdom, when compared with the 
prophecies of his sufferings and death, implied that 
he would rise again from the dead. His very 
enemies knew, that he had foretold his own resur- 
rection within three days, and took precautions 
accordingly : yet the body was gone, and they 
could give no rational account what was become of 
it. The whole authority was vested in them, and 
their reputation was deeply concerned : yet they 
rather chose to bear the open charge of the basest 
murder and prevarication imaginable, than to ex- 
ercise any further enqairy, by bringing either the 
soldiers who guarded the sepulchre, or the disci- 
ples who were said to have stolen the body, to a 
public trial, though they had the latter in their 
custody. The eleven apostles (to whom a twelfth 
was soon added) were a sutHcient number of com- 
petent v/itnesses : being men of plain sense and 
blameless lives, they could not but identify th@ 

* Ps.xvi. 10. Isaiah liii, 10—12, 



I.J of the Holj/ Scriptures. 9 

person of their Master whom they had so long at'- 
tended ; they unanimously testified, that they hcd 
received the fullest assurances of their senses to 
his resurrection, and at length beheld him ascend 
up towards heaven, til! he was received out of their 
sight; and they persisted invariably in this testi- 
mony for many years. They w^ere evidently inti- 
midated to a great degree by the crucifixion of their 
Lord, and backward to credit his resurrection ; 
and they could have no possible secular motive to 
invent and propagate such a report: for, ignominy^ 
sufferings, and death must be the probable conse- 
quences, of espousing the cause of one, who had 
been crucified as a deceiver. In all olher things, 
they appeared simple, upright, holy men : yet, if 
in this they deceived, the world never yet pro- 
duced a company of such artful and wicked im^- 
posters ; whose schemes were so deeply laid, so 
admirably conducted, and so extensively and per-^ 
manently successful. For they spent all the rest 
of their lives in promoting the religion of Jesus, 
renouncing every earthly interest, facing all kinds- 
of opposition and persecution, bearing contempt 
and ignominy, prepared habitually to seal their, 
testimony with their blood ; and most of them ac- 
tually dying martyrs in the cause, recommending. 
it with their latest breath as worthy of universal 
acceptation. — It is likewise observable, that when^ 
they went forth to preach Christ as risen from 
the dead, they were manifestly changed, in almost 
every respect, from what they had before been : 
their timidity gave place to the most undaunted; 
courage; their carnal prejudices vanished, their 
ambitious contests ceased, their narrow views were 
immensely expanded, and zeal for the honour o£ 
their Lord, with love to the souls of men, seem to 
have engrpssed and elevated all the powers of their 
minds. — There were also many other competent 
witnesses to the same great event, even to the num-^r 
ber of five hundred ; these too concurred in the 
same testimony to the end of their lives ; and nei- 
B 5 



10 On the Divine Inspiration [ESSAY 

ther fear, nor hope, nor dissension among them- 
selves, induced so much as one of them to vary 
from the testimony of the rest : nay, the very 
apostates from Christianity, however malignant, 
never openly charged the apostles with any impo- 
sition in this respect. A more complete human 
testimony to any event cannot even be imagined : 
for if our Lord had shewn himself, ** openly to 
•* all the people" of the Jews, and their rulers had 
persisted in rejecting him; it would have rather 
weakened than confirmed the evidence: and if 
they had unanimously received him as the Mes- 
siah, it might have excited in others a suspicion, 
that it was a plan concerted for aggrandizing the 
nation. 

But God himself was also pleased to add his 
own testimony to that of his servants ; conferring 
on them the gift of the Holy Spirit, and enabling 
them to impart the same miraculous powers to 
others, by the laying on of their hands. Thus the 
number of witnesses continually increased, the tes- 
timony was more widely diffused, and no enemy 
could deny that they, who attested Christ's re- 
surrection, performed most stupendous miracles.* 
In consequence of this, the unlettered, unarmed, 
and despised preachers of a crucified and risen 
Saviour, prevailed against all the combined power, 
learning, wealth, superstition, and wickedness of 
the world, till Christianity was completely esta- 
blished upon the ruins of Judaism and Pagan 
idolatry ! — Here again, it may be demanded, when 
could the belief of such transactions have been ob- 
truded on mankind, if they had never happened ? 
Surely not in the age, when they were said to have 
been witnessed by tens of thousands, who were 
publicly challenged to deny them if they could ! 
not in any subsequent age ; for the origin of Chris-^ 
tianity was ascribed to them, and millions must 
have been persuaded, that they had always be- 
lieved those things, which they had never till that 
* Acts iv. 13— 16. 



I.] of the Holif Scriptures, 11 

time so much as heard of! We may then venture 
to assert, that no past event was ever so fully 
proved as our Lord*s resurrection ; and that it 
would not be half so preposterous to doubt, whe- 
ther such a man as Julius Ceesar ever existed, as 
it would be to question, whether Jesus actually 
arose from the dead. — What then do they mean, 
who oppose some little apparent variations in the 
account given of this event by the four Evangelists, 
(which have repeatedly been shewn capable of an 
easy reconciliation ;) to such an unparallelled com- 
plication of evidence that it did actually takeplace? 
IV. The prophecies contained in the sacred 
Scriptures, and fulfilling to this day, prove them 
to be divinely inspired. These form a species of 
perpetual miracle, which challenges the investiga- 
tion of men in every age; and which, though 
overlooked by the careless and prejudiced, cannot 
fail of producing conviction proportioned to the 
attention paid to them. The prophecies of the 
Messiah, which are found in almost all the books 
of the Old Testament, when compared with the 
exact accomplishment of them, as recorded in the 
authentic writings of the Evangelists, abundantly 
prove them to have been penned under the guid- 
ance of the Holy Spirit : whilst the existence of 
the ie'ws, as a people differing from all others 
upon the face of the earth, and their regard to these 
writings as the sacred oracles handed down from 
their progenitors, sufficiently vouch for their anti- 
quity ; though further proof in abundance is at 
hand, did brevity allow me to insist upon it. Ac- 
cording to the predictions of these books, Nineveh 
has been desolated ;* Babylon *' swept with the 
" besom of destruction '^'\ Tyre is become a place 
to dry fishing nets in ;t and Egypt ** the basest of 
*' the kingdoms," which has never since been able 
'* to exalt itself among the nations. "§ These and 
many other events, fuTfilling ancient prophecies so 

♦ Naliumi, ii, iii. t Isaiah xiii, xit. 

I Ezek. xjtYi. 4i 5« $ Ezek. xxU. 14, 15. 



13 On the Divine Inspiration [ESSAY 

many ages after they were delivered, can never be 
accounted for, except by allowing, that He, who 
sees the end from the beginning, thus revealed his 
secret purposes, that the accomplishment of them 
might prove the Scriptures to be his word of in- 
struction to mankind. 

In like manner, there are evident predictions 
iifterwoven with the writings of almost every pen- 
man of the New Testament, as a divine attestation 
to the doctrine contained in them. The destruc- 
tion of Jerusalesn, with all the circumstances pre- 
dicted in the Evangelists, (an account of which 
may be seen in Josephus's History of the Jev/ish 
wars ;) the series of ages, during which that city 
hath been ^' trodden under foot of the gentiles ;'* 
the long continued dispersion of the Jews, and the 
conversion of the nations to Christianity ; the 
many anti-christian corruptions of the gospel ; the 
superstition, uncommanded austerities, idolatry, 
tyranny and persecution of the Roman hierarchy ; 
the division of the empire into ten kingdoms ; their 
concurrence during many ages to support the 
usurpations of the church of Rome : and the exist- 
ence of Christianity to this day amidst so many 
enemies, who haver'lised every possible method to 
destroy it; when diligently compared with the 
predictions of the New Testament, do not come 
short of the fullest demonstration, which the case 
will admit of, that the books containing them are 
the unerring word of God. 

V. Only the Scriptures (and such books as 
make them their basis,) introduce the infinite God 
speaking in a manner worthy of himself^ with sim- 
plicity, majesty, and authority. His character, 
as there delineetted, comprises all possible excel- 
lence without any intermixture ; his laws and or- 
dinances accord to his perfections ; his works and 
dispensations exhibit them; and all his dealings 
with his creatures bear the stamp of infinite 
wisdom, power, justice, parity, truth, goodness^ 
and mercy, harmoniously displayed. The deserip- 



I.] of the Holi/ Scriptures, .13 

lion, there given, of the state of the world and of 
human nature, widely differs from our ideas of 
them ; yet facts unanswerably prove it to be 
exactly true. The records of every nation, the 
events of every age, and the history of every indi- 
vidual, confute men's self-flattery in this respect ; 
and prove that the writers of the Bible knew the 
human character, better than any philosopher, an- 
cient or modern, ever did. Their account teaches 
US what men are actually doing, and what may be 
expected from them: whilst all who form a dif- 
ferent estimate of human nature find their prin- 
ciples inapplicable to facts, their theories inca- 
pable of being reduced to practice, and their ex- 
pectations strangely disappointed. The Bible, well 
understood, enables us to account for those events, 
which have appeared inexplicable to men in every 
age : and the more carefully any one watches and 
scrutinizes all the motives, intentions, imagina- 
tions, and desires of his own heart for a length of 
lime ; the clearer will it appear to him, that the 
Scriptures give afar more just account of his dis- 
position and character, than he himself could have 
done. In short, man is such a being, and the 
world is in such a state, as they have described : 
yet multiplied facts, constant observation, and 
reiterated experience, are insufficient to convince 
us of it, till we first learn it from the Bible ; 
and then, comparing all that passes within and 
around us, with what we there read, we be- 
come more and more acquainted with our own 
hearts, and established in the belief of its divine 
original. 

The mi/steries contained in Scripture rather con- 
firm than invalidate this conclusion; for a pre- 
tended revelation without mystery would confute 
itself. Incomprehensibility is inseparable from 
God, and from all his works, even the most in- 
i-oasiderable, as the growth of a blade of grass* 
The mysteries of the Scriptures are sublime, inte- 
jre©tingj and useful : they display the divine per- 



14 On the Divine Inspiration [essay 

fections ; lay a foundation for oar hope ; and in- 
culcate humility, reverence, love, and gratitude. 
What is incomprehensible must be mysterious : 
but it may be intelligible as far as revealed : and 
though it connect with things above our rea- 
son, it may imply nothing contrary to it. So that, 
in all respects, the contents of the Bible are suited 
to convince the serious enquirer, that it is the 
word of God. 

VI. The tendency/ of the Scriptures constitutes 
another unanswerable proof. Did all men believe 
and obey the Bible as a divine revelation, to what 
conduct would it lead them? and what would be the 
effect on society J Surely, repentance and renun- 
ciation of all vice and immorality, when connected 
with the spiritual worship of God in his ordinances, 
faith in his mercy and truth through the mediation 
of his Son, and all the fruits of the Holy Spirit, 
as visible in the life of every true believer, would 
form such characters, and produce such effects, as 
the world has never yet witnessed. Men would 
then universally do justice, speak truth, shew mer- 
cy, exercise mutual forgiveness, follow after peace, 
bridle their appetites and passions, and lead sober, 
righteous, and godly lives. Murders, wars, bitter 
contentions, cruel oppressions, and unrestrained 
licentiousness, would no more desolate the world, 
and fill it with misery ; but righteousness, good- 
ness, and truth would bless the earth with a feli- 
city exceeding all our present conceptions. This 
is, no doubt, the direct tendency of the scriptural 
doctrines, precepts, motives, and promises: no- 
thing is wanting to remedy the state of the world, 
and to fit men for the worship and felicity of hea- 
ven, but that they should believe and obey the 
Bible. And if many enormous crimes have been 
committed under colour of zeal for Christianity ; 
this only proves the depravity of man's heart: for 
the Scripture, soberly understood, most expressly 
forbids such practices; and men do not act thus, 
because they duly regard it, but because they will 
£0t believe and obey it. 



1.] of the Holy Scriptures, 15 

The tendency of these principles is exhibited in 
the characters there delineated; whilst the con- 
sistency between the doctrines and precepts of 
Scripture, and the actions of men recorded in it, 
implies another argument of its divine original. 
The conduct of ungodly men, as there related, 
entirely accords with the abstract account given of 
human nature : and it appears that believers con- 
ducted themselves exactly in that manner, which 
the principles of the Bible might have led us to 
expect. They had like passions with other men ; 
but they were habitually restrained and regulated 
by the fear and love of God, and by other holy 
affections. Their general behaviour was good, 
but not perfect ; and sometimes their natural 
proneness to evil broke out, and made way for 
bitter repentance and deeper humiliation: so that 
they appear constantly to have perceived their 
need of forgiveness and divine assistance ; to have 
expected their felicity from the rich mercy of 
God : and, instead of abusing that consideration, 
to have deduced from it motives for gratitude, zeal, 
patience, meekness, and love to mankind. 

But one character is exhibited, in the simplest 
and most unaffected manner, which is perfection 
itself. Philosophers, Orators, and Poets, in their 
several ways, have bestowed immense pains to 
delineate a faultless character ; and they have 
given us complete models of their own estimate of 
excellence, and sufficient proof that they laboured 
the point to the utmost of their ability. But the 
four Evangelists, whose divine inspiration is now 
frequently doubted, on the most frivolous pretences, 
without seeming to think it, have done that which 
all other writers have failed in. They have shewn 
us a perfect human character, by recording facts, 
without making any comment on them, or shewing 
the least ingenuity in the arrangement of them. 

* They have given the history of one, whose spi- 

* rit, words, and actions were in every particular 

* what they ought to be ; who always did the very 



16 On the Divine Inspiration [essat 

* thing which was proper, and in the best manner 

* ima2:inable. Who never once deviated from the 

* most consaminate wisdom, purity, benevolence, 

* compassion, meekness, humility, fortitude, pa- 
^ tience, piety, zeal, or any other excellency. 
^ And who in no instance let one virtue or holy 

* disposition entrench on another, but exercised 
' thern all in entire harmony, and exact propor- 
' lion.'- — ' This subject challenges investigation, 
' and sets infidelity at defiance. Either these four 
' men exceeded, in genius and capacity, all other 

* writers that ever lived ; or they wrote under the 

* guidance of divine inspiration : for, without la- 
' hour or afl^^ectation they have performed, whathas 

* baffled all others, who have set themselves pur- 

* posely to accomplish it.'* This is a fact which 
cannot be denied. No perfect character is else- 
where delineated, and probably no mere man 
could have drawn one. No person would have 
thought of such a character as that of Jesus ; 
jet no flaw or feult can be found in it. This 
alone, I apprehend, and the entire agreement of 
the four Evangelists respecting it, demonstrate 
that Ihey wrote under the guidance of the Holy 
Spirit. 

It has often been observed, that Satan would 
sever have influenced men to write the Bible ; for 
then he would have been ** divided against him- 
** self;" wicked men would nut have penned a 
book, which so awfully condemns their whole con- 
duct : and good men would never have ascribed 
their own inventions to divine inspiration ; espe- 
cially as such forgeries are most severely repro- 
bated in every part of it. — But indeed, it is a work 
as much exceeding every effort of mere man, as 
the sun surpasses those scanty illuminations, by. 
>vhich his splendour is imitated, or his absence 
supplied. 

V il. The actual effects produced by the Scrip- 

* Tbe attthor*i Aaswei to Paiae's Age of Reason^ j>. 6^. 



1.] of the Holy Scriptures, 17 

tares evince their divine original. Tiiese are in- 
deed far from being equal to their tendency ; be- 
cause, through human depravity, the gospel is not 
generally or fully believed and obeyed : yet they are 
very considerable ; and we may assert that even 
at present there are many thousands, who have 
been reclaimed from a profane and immoral life, 
to sobriety, equity, truth, and piety, and to a good 
behaviour in relative life, by attending to the 
sacred Scriptures. Having been *' made free 
" from sin, and become the servants of God, they 
*' have their fruit unto holiness :" and after *' pa- 
'* tientlv continuinsf in well doino," and cheer- 
fully bearing various atHictions, they joyfully meet 
death, being supported by the hope of ** eternal 
*' life as the gift of God through Jes as Christ:'' 
whilst they, who best know them^ are most con- 
vinced that they have been rendered wiser, holier, 
and happier by believing the Bible ; and that 
there is a reality in religion, though various inte- 
rests and passions jnay keep them from duly em- 
bracing it. There are indeed enthusiasts : but they 
become such by forsaking the o/r/ rule of faith and 
duty, for some nezo fancy : and there are hypo- 
crites ; but they attest the reality and excellency 
of religion, by deeming it worth their while to 
counterfeit it. 

VIII. Brevity is so connected with fulness in 
the Scriptures, that they are a treasure of divine 
knowledge which can never be exhausted. The 
things, which are absolutely necessary to salvation, 
are few, simple, and obvious to the meanest capa- 
city, provided it be accompanied with a humble, 
teachable disposition: but the most learned, acute, 
and diligent student cannot, in the longest life, 
obtain an entire knowledge of this one volume. 
The deeper he works the mine, the richer and 
more abundant he finds the ore ; new light conti- 
nually b^ams from this source of heavenly know- 
ledge to direct his conduct, and illustrate the works 
of God and the ways of men; and he will at last 



18 On the Divine Inspiration [essay 

leave the world confessing, that the more he stu- 
died the Scriptures, the fuller conviction he had of 
his own ignorance and of their inestimable value. 

IX. Lastly, ** He that believeth hath the wit- 
** ness in himself." The discoveries which he has 
made by the light of the Scripture ; the experi- 
ence he has had, that the Lord fulfils its pro- 
mises to those who trust in them ; the abiding 
effects produced by attending to it, on his own 
judgment, dispositions, and affections; and the 
earnests of heaven, which he has enjoyed in com- 
munion with God, put the matter beyond all 
doubt. And though many believers are not qua- 
lified to dispute against infidels, they are enabled, 
through this inward testimony, to obey, and suffer 
for the gospel : and they can no more be convinced 
by reasonings and objections, that men invented 
the Bible, than they can be persuaded that men 
created the sun, while they behold its light and 
are cheered by its beams. 

And now, if an objector could fully invalidate 
one half, or two thirds, of these arguments, (to 
which many more might easily be added,) the re- 
mainder would be abundantly sulBRcient. Nay, 
perhaps any one of them so far decides the ques- 
tion ; that were there no other proof of the Bible 
being the word of God, a man could not reject it, 
without acting in opposition to those dictates of 
common sense, which direct his conduct in his 
secular affairs. But in reality, I have a confi- 
dence that not one of these proofs can be fairly 
answered ; at least it has never yet been done ; 
and the combined force of the whole is so great, 
Ihat the objections, by which men cavil against 
the truth, only resemble the foaming waves dash- 
ing against the deep rooted rock, which has for 
ages defied their unavailing fury. Yet though 
these can effect nothing more, they may beat off 
the poor shipwrecked mariner, who was about to 
ascend it, in hopes of deliverance from impending 
destruction. 



I.] of the TloJy Scriptures, 19 

The consequences of our present conduct are^ 
according to tbe Scriptures, so momentous, that 
if there were only a bare possibility of their 
truth, it would be madness to run the risk 
of rejecting them, for the sake of gaining the 
whole world : what then is it, when we have such 
unanswerable demonstrations that they are the 
word of God, and cannot reasonably doubt of it 
for a moment, to disobey Ihe commands and neg- 
lect the salvation revealed in it, for the veriest 
trifle that can be proposed? Especially as it may 
be shewn, that (besides the eternal consequences,) 
the firm belief of the Scriptures, and that con- 
scientious obedience which true faith alv/ays pro- 
duces, will render a man happier in this present 
life, even amidst trials and self-denying services, 
than any one can be made by all the pomp, plea- 
sure, wealth, power, and honour which the world 
can be;stow on hiiu. 



ESSAY II. 

On the Vnportancc of Revealed Truth; the Duty 
of reading the Scriptures ; and the Manner in 
which they should be read. 

As the Bible may be unanswerably proved to be 
the word of God, we should reason from it, as 
from self-evident principles, or demonstrated 
truths : for '' His testimony is sure, making wise 
'*thesim.ple." 

Many parts of Scripture accord so well with 
the conclusions of our rational powers, wlien duly 
exercised, that either they might have been known 
without revelation, or else men have mistaken the 
capacity o^ perceiving truth for that of discovering 
it. Hence various controversies have arisen 
about natural religion, which many suppose to be 
rather taken for granted, than made known, by 
revelation. Eul the term is ambiguous ; for the 



20 The Importance [essay 

word natural iuQludes the propensities of our hearts, 
as well as the pozmrs of our understandings ; and 
the same truths which accord to the latter, are 
often totally opposite to the former. The gen- 
tiles might have known many things concerning 
God and his will, if they had *' liked to retain 
" him in their knowledge ;" but their alienation 
of heart from him prevailed to keep them in igno- 
rance, or entangle them in error. So that the re- 
ligion of reason would express the idea much more 
intelligibly. 

This, however, is obvious, that many truths 
and precepts, which are found in the Bible, have 
been maintained by persons who were ignorant of 
divine revelation, or rejected it, or did not choose 
to own their obligations to it : and many others, 
who profess to receive the Scriptures as the word 
of 6oD, assent to some truths contained in them, 
not so much because they are revealed, as because 
they think that they may be proved by other 
argumeots ; whereas, they discard, neglect, or 
explain away, those doctrines, which are not thus 
evident to their reason, or level with their capaci- 
ties. So that at last it comes to this, that they 
reject all which is thought peculiar to revelation ; 
and refuse to believe the testimony of God, if their 
own reason will not vouch for the truth of v/hat he 
says. 

It may indeed be questioned, whether those 
opinions, which men so confidently magnify as the 
oracles of reason, were not originally, without ex- 
ception, borrowed from revelation, as far as there 
is any truth in them : and it is evident, that they 
cannot possess sufficient certainty, clearness, and 
authority, to render them efficacious principles of 
a ;tioa, except as enforced by revelation and its 
awful sanctions. And the wildest enthusiast never 
dreamed of a grosser absurdity than they main- 
tain, who suppose that the only wise GoD hath 
given a revelation to man, confirmed by miracles 
ajd prophecies, and established in the world by 



n.] of Revealed Truth. 21 

the labours and sufferings of his servants, and the 
crucifixion of his well-beloved Son; and that this 
revelation at last is found to contain nothing, but 
what we might have known as well w'ithout it ! 
Nay, that it is expressed in such language, as has 
given occasion to those, who have most implicitly 
believed and reverentially obeyed it, to maintain 
sentiments, and adopt practices, erroneous and 
evil in tlieniselves, and of fatal consequence to 
mankind! 

We might, therefore, previously have expected 
that a revelation from God should illustrate, con- 
firm, and enforce such things, as seem more level 
to our natural powers : and that it should make 
known to us many important matters, which we 
could not have otherwise discovered ; and which 
would be found exceedingly different from all our 
notions and imaginations ; seeing that our con- 
tracted views, and limited capacities, fall infinitely 
short of the omniscience of God. So that it is 
most reasonable to conclude, that the doctrinal 
truths, which more immediately relate to the di- 
vine nature, perfections, providence, and govern- 
ment; the invisible and eternal world ; and the 
mysteries of redemption, constitute by far the 
most important part of revelation ; as discovering 
to us those things '^ which eye hath not seen, nor 
'* ear heard, neither have they entered into the 
*' heart of man ;" and which are at the same time 
essentially connected with our present hope, wor- 
ship, and duty ; and with our future happiness or 
misery. 

He therefore cannot, according to the common 
use of language, be called a believer, w ho only 
holds those doctrines which he regards as the 
dictates of reason as well as of revelation ; whilst 
he rejects the testimony of GoD^ whenever he 
deems it unreasonable. And we may hence learn, 
what judgment to form of those who affirm with- 
4>ut hesitation, that the moral precepts and sanc- 
tions^ with the more evident truths of the Bible, 



22 The Importance [essay 

are the only important part of it ; that it is of little 
consequence what men believe, especially concern- 
ing those things which are in any degree mysteri- 
ous ; and that none but narrow bigots, and weak 
and ignorant people, lay any stress upon specula- 
tive opinions, *' He that believeth not, raaketh 
" God a liar ;" especially he that believeth not the 
testimony which GoD hath given of his Son, and 
of eternal life bestowed on sinners through him;* 
this is the uniform doctrine of Scripture, and to 
contradict it is equivalent to a total rejection of 
divine revelation. Can it be supposed that the 
prophets and apostles were commissioned, and that 
the Son of God was manifest in the flesh, died on 
the cross, and rose from the dead, merely to in- 
form mankind, that the Lord approved honesty, 
temperance, truth, and kindness, and disapproved 
the contrary vices ? Or that the unnumbered tes-. 
timonies, which the Scriptures contain, to the 
mysteries of the Divine Nature, the Person of 
the Redeemer, the work of redemption, and the 
influences of the Holy Spirit, may, without any 
criminality, be disbelieved, derided, or reviled; 
provided men are moral in their conduct towards 
one another ? and that God is equally pleased 
with those who thus affront his veracity, as with 
tiiem who implicitly submit to his teaching, and 
credit his testimony ? If this be the case, in what 
does the difference between the infidel and the 
believer consist? All, except avowed atheists, will 
allow the propriety of many precepts, and the 
truth of some doctrines, coinciding with those of 
the Scriptures : but the infidel admits them as the 
dictates of reason, not as the testimony of God ; 
and the pretended believer rejects all, without 
hesitation, that appears not to accord with the 
^ame standard. Thus both of them believe their 
own reasonings, '* lean to their own understand- 
ings/' and ** make God a liar," when his testimony 
contradicts their self-confident decisions. It ap* 
• John III 12—21. 31—36. 1 Jolm r. 9—12. 



II.] of Revealed Truth. 23 

pears, therefore, that the prevailing notion, of the 
comparatively small importance of doctrinal truths 
is subversive of revelation ; and in fact is only a 
more plausible and a more dangerous species of 
infidelity. 

If we believe the Scriptures to have been 
written by inspiration from God, and have any 
suitable apprehensions of his omniscience, vera- 
city, and other perfections; we must be convinced, 
that it is the height of arrogance for us short- 
sighted erring creatures of yesterday, to speak of 
any doctrine contained in them, as false or doubt- 
ful, because it does not coincide with our reason- 
ings or conceptions. Surely, a small portion of 
modest}' and humility might suffice, to induce a 
confession, that toe are more likely to be mistaken, 
than the only wise God ! In rejecting the doc- 
trines evidently taught in the Bible, we must either 
arrogate to our own understanding a superiority 
above the omniscience of God, or impeach his 
veracity, or deny a part of the Scriptures to be a 
divine revelation ; reserving to ourselves the infal- 
lible determination, what part is of divine autho- 
rity, and what is not. — But if we think any part of 
the Scriptures, though true, to be ofiittle or no 
importance, or of bad tendency, what do we, but 
affront the infinite wisdom or goodness of God, as 
if he did not know what truths were proper to be 
revealed to man ; or as if he purposely discovered 
those matters, which it would have been better for 
mankind never to have known ? And since it is 
evident that the Lord has, in the Bible, required 
the belief of certain doctrines as absolutely neces- 
sary to salvation ; to insinuate that these doctrines 
are either false, doubtful, or of no value, must in- 
volve in it the grossest and most afl'ronting blas- 
phemy imaginable. 

We do not indeed maintain that all the truths of 
revelation are of equal importance, because they 
are not stated in Scripture to be so: but none can 
be wholly unimportant, and we are not always 



24 The Importance [ESSAY 

competent to decide upon Iheir comparative value. 
Some things are more obvious than others ; and 
such, as are more hard to be understood, are not 
so well adapted to those ** who are unstable, and 
*^ unlearned" in the school of Christ : yet we are 
not authorized to reject, or even to doubt, any of 
them. We may indeed demur as to the doctrine 
revealed in them, whilst in humble reverent teach- 
ableness, we wait for clearer light upon the sub- 
ject : and we must remain for some time in partial 
ignorance or error ; because we cannot at once 
become acquainted with all scriptural truths, even 
when we have a disposition implicitly to believe 
them. There are some things which relate to the 
viery life and essence of true religion ; while others 
are rather necessary to our stability, comfort, and 
holy conduct : these we must by no means reject, 
or treat with indifference ; but it is possible, that, 
to the last, we may be mistaken or ignorant about 
gome of them, and yet be found among the heirs 
of salvation. 

"" The importance of revealed truth may be shewn 
in another way ; as it is the seed, or principle, in 
the soul, from which all inward or real holiness 
proceeds. Our Lord prays, *' Sanctify them by 
'^ thy truth, thy word is truth.*'^ And the apostle 
8ays, ^* beholding as in a glass," (namely in the 
doctrine of Christ) '^ the glory of the Lord, we 
^* are changed into the same image. "f And again, 
'* Without controversy great is the nuj^tery of god- 
*' Hness, God was manifest in the flesh.'* This 
doctrine was, in the judgment of the apostle, ** the 
** great mystery o\ godliness ;' and indeed all the 
holy dispositions and affections towards God ; ail 
the genuine spiritual worship, all the willing obe- 
dience of filial love, and all the cheerful acqui- 
escence in the divine will, and affiance on the 
divine truth and mercy, which have been found 
in the world since tlie fall of man, have arisen 
from a proper perception of this great truth, and 
* J©Un ivij. 17—19. t 2 Cor. iii. 18. iv. 5—6. 



n.] of Revealed Truth, 25 

the doctrines connected with it. — Spirituality (or 
supreme valuation of tlie holy excellence of spi- 
ritual things, and a disposition to seek pleasure 
and satisfaction in religion,) is intimately connec- 
ted with a believing dependence on the promised 
influences of the Holy Spirit : and that view of the 
worth of the sou!, the evil of sin, the justice and 
mercy of God, the vanity of the world, and the 
believers obligations to a Saviour '* who loved 
*' him, and redeemed him to God with his blood,'' 
which the doctrine of the cross communicates, is 
essentially necessary to deep repentance, genuine 
humility, gratitude, patience, meekness, ifbrgive- 
ness of injuries, love of enemies, and other parts 
of the Christian temper and character. Without 
this, a proud moraliti)^ and a task and form of 
god/inesSj comprise the sum total of man's religion ; 
except as he is brought under those impressions 
and leadings, which will in time influence him to 
*' embrace the truth as it is in Jesus." This will 
appear more fully, and be proved more at large in 
the subsequent Essays. — The importance of re- 
vealed truth, therefore, may be evidently per- 
ceived, both froQi the authority of Him who speaks 
to us in the Scripture; from the various methods 
he has taken to confirm the words of his servants ; 
and from the tendency and efficacy of sound doc- 
trine to produce spiritual affections and holy obe- 
dience. 

We grant indeed that the doctrines of Scrip- 
ture may be received by a dead faith into iha 
understanding as true, whilst the heart does not 
embrace them as good ; and the/i they will ** be 
held in unrighteousness/* But a real and living 
belief of them is the proper root of true holiness. 
By regeneration the heart is prepared for thus 
receiving the truth, which then becomes the prin- 
ciple of progressive sanctitication : '* a whited se- 
** pulcbre" is the emblem oi all that can be attained 
where this is proudly rejected or treated with 
ladifference i and every man's spirituality, piety% 

C 



26 Duty of Reading [essay 

humility, and enlarged, disinterested, unostenta- 
tious philanthropy, will bear proportion to the 
degree in which he knows and cordially embraces 
ihe great doctrines of the Bible. 

It must, therefore, be evident, that every per- 
son to whom the Scriptures are sent, ought to 
study them, and acquaint himself with their con- 
tents. For if God, in compassion to our ignorance 
and love to our soul, as well as in regard to the 
honour of his own name and government, has 
given us a book, penned under the inspiration of 
his Holy Spirit ; and if the truths revealed in it 
be of the greatest importance, it must be most 
reasonable, that we should bestow pains tojac- 
quire the knowledge of them. Whether we con- 
sider the Scriptures as a revelation which the 
Lord hath made to us of himself, that Ave may 
know, worship, and glorify him ; or of his law 
and government, that we may submit to and obey 
him, and learn our true condition as sinners ; or 
of his mercy and salvation, that we may find ac- 
ceptance with him ; or of the privileges of his 
children in this life and that which is to come: in 
every view of the subject, the duty of ^^ search- 
^^ ing them'' must be manifest. Nor can we neg- 
lect it, without avowing that w^e despise the 
knowledge of God and heavenly things ; that we 
do not desire to serve our Creator ; that we nei- 
ther value his favour nor fear his frow n ; or that 
we can discover the w ay of peace and happiness 
without his instruction. Nothing, therefore, can 
be more expressive of ingratitude, rebellion, and 
alienation from God, than the general neglect of 
the Bible, which prevails among those that pro- 
fess to believe it to be his word. 

Does He speak from heaven to us sinners, 
about the way of eternal salvation ? and shall we 
refuse to hear his gracious words? Does He give 
us a book to guide us to happiness in this world 
and for ever i and shall we not study it? Does 
He make known to us mortals those glories which 



II.] the Scriptures, 27 

angels adore with unceasing rapture? and shall 
we turn away with contemptuous aversion ? Has 
He provided for us sinners such a redemption as 
sinless ^* angels desire to look into ?" and shall we 
think the subject unworthy of notice ? Who can 
pretend to justify such conduct ? Yet how much 
more pains do lawyers, physicians, and other stu- 
dents, who desire to excel in their professions, 
bestow in poring over voluminous authors^ than 
men called Christians do in searching the Scrip- 
tares! Yea, how many give a decided preference 
to amusing and ingenious trifles, or political dis- 
cussions, (not to say publications suited to cor- 
rupt their principles and morals,) above the sa- 
cred word of God ! They would be ashamed not 
to have read some admired or popular author, 
tiiough the work perhaps be wholly useless, if not 
worse ; yet they remain year after year unac- 
quainted with the holy Scriptures ! — '* Surely in 
*^ vain is the word of the Lord given to them ; 
** the pen of the scribes is in vain !''^ 

It cannot be necessary, in such a compendious 
Essay, to shew particularly how the study of the 
Scriptures is inculcated in every part of the sa- 
cred volume. Let the more attentive reader turn 
to what Moses said to Israel, f what the Psalmist 
teaches,"^; and Solomon,§ and what is contained in 
many passages of the New Testament.jj Indeed 
the apostles and evangelists always reasoned 
from the Scriptures of the Old Testament, and 
appealed to them ; and supposed the Jews to be 
acquainted with them ; and in their writings as 
sure us, *' These things were written that we 
^' might believe that Jesus is the Christ, the 
** Son of God ; and that believing we might have 
^^ life through his name."5f 

The case then is plain, that our obligation to 
search the Scriptures is indispensable ; and that 

* Jer. riii. 8, 9. t Deut. vi. 6—9. xr. 18—20, t Psalms 

i, xix. cxix. § Prov. ii. 1 — d. |j Johnv. 39, 40. Actsxvii. 11, 
g lim. iii. 15—17, % Jphn xx. 31. 

c 2 



c 



28 How the Scriptures [ess^y 

it 5s a doty of the greatest importance. Every 
person who allows tliem to be the infallible word 
of God, must be convicted in his own conscience 
of acting- in an unreasonable and criminal manner 
if he do not diligently study them ; and the negli- 
gence of most men in this great concern, mani- 
festly proves that they are not fully satisfied that 
the Bible " was given by inspiration from God,'* 
aed that it reveals the only way of peace and sal- 
vation. We do not urge men to believe without 
evidence : but we call upon them humbly and 
seriously to examine the proofs afforded them, 
that the Scriptures are the word of God ; and 
tlien to bestow pains to learn the religion con- 
tained in them ; and to compare the doctrine we 
propose, with that unerring standard from which 
we profess to have learned it. Korean we doubt, 
but they, who will not comply with such requisi- 
tions, will be left without excuse at the day of 
final retribution, whatever excuses or pretences 
they may make at present. It may therefore be 
useful to give a few directions to those who are 
convinced of their duty in this particular; and 
desire to attend tO\ it with profit to themselves, 
or those placed under their care. 

I. Examine the zchole of the sacred Scriptures, — 
I do not mean, that the same degree of attention 
and time should be employed about every part of 
the Bible: some things are but more remotely use- 
ful to us; some are easily understood and applied; 
others require close and frequent investigation ; 
whilst the obscurity of some passages renders 
them less adapted to the edification of unlearned 
readers. Yet every part of the sacred oracles has 
its use, and throws light upon the rest : and as 
preachers very properly make their appeal to the 
Scriptures in support of their doctrines ; so their 
hearers caiuiot well judge how far their argu- 
ments are conclusive, unless they have a compe- 
tent acquaintance with the whole of them. Nor 
is the Bible so large a book^ but that even they 



II. ] should he read. 29 

who have not much leisure may, in process of 
time, get a general acquaintance with every part 
of it, if they bestow a measure of diligence pro- 
portioned to the value of the acquisition ; and as 
*• all Scripture is given by inspiration of God, 
*' and is profitable for doctrine, for reproof, for 
*' correction, for instruction in righteousness ; 
*^ that the man of God may be perfect, throughly 
'* furnished unto all good works;'* so every word 
demands a measure of our attention, it is, there- 
fore, a very great hindrance to editication, when 
serious persons rest satisfied with text-books^ and 
abstracts from Scripture ; or with a few favourite 
passages that are continually resorted to, whilst 
the rest of God's word is little regarded; and 
above all, those parts are neglected which teach 
men the particulars of the Christiem temper, and 
of those duties in which they are most deficient. 

It has been found very useful by many, to di- 
vide the Bible into two or three parts; and to 
read a portion from each of them in order, in the 
morning, at noon, and in the evening, as peoplt^ 
have leisure and opportunity : allowing more time 
to the New Testament, and to devotional parts 
of the Old; and reading these, wholly or princi- 
pally, on the Lord's day, and on other seasons set 
apart for religion. This plan, pursued tor a fe^v 
years, will produce a familiar acquaintance with 
every part of Scripture. Singing the praises of 
God indeed very properly forms a part of family- 
worship, when time will permit : yet reading the 
Scriptures in course, (with a few exceptions, at 
the discretion of the person who officiates,) is a 
most excellent method of preparing the mind^ of 
children and servants for profiting by public in- 
struction, as well as for giving theni a compre- 
hensive view of our holy religion ; and should 
therefore by no means be neglected. 

It is also very advantageous to ministers, and: 
others who have much leisure, to vary their man- 
»er of reading ; at some times going through ^ 



30 How the Scriptures [essay 

larger portion, with a more general regard to the 
scope of the sacred writer ; at others minutely 
examining every word and sentence, in a smaller 
portion, its connexion with the context, and its 
coincidence with other parts of Scripture ; and 
marking carefully the harmony and mutual sub- 
serviency of every part of divine truth, the 
proportion of one part to another ; the distinct 
parts of which the whole consists ; and the way in 
which the several subjects are stated, handled, 
arranged, and expressed. 

II. Search the Scriptures daili/, — Divine truth is 
the food of the soul, which wants its nourishment 
as often as the body does. That day must have 
beenmispent, in which no part of the Scriptures 
has been read or meditated on. We should, 
therefore, redeem time from indolence, recrea- 
tion, useless visits, trifling conversation, and in- 
ordinate attention to secular affairs, for this em- 
ployment ; and then no Lawful business w^ould 
prevent any one from finding a little leisure, 
morning and evening at least, for reading some 
portion of the Scriptures ; which w^ould furnish 
the mind with subjects for meditation, when not 
necessarily engrossed about other matters, to the 
exclusion of vain thoughts and polluting imagina- 
tions. The more habitual this practice becomes, 
the greater pleasure will it afford ; and even the 
old Christian will not think that his knowledge 
renders it superfluous, or seek an excuse for omit- 
ting it ; but will apply to it, as a healthful person 
craves and relishes his food. — I would especially 
enforce it upon the consciences of the young, not 
to let any day begin or end, without some time 
spent in studying the Bible: this will become in 
a short time a most useful habit ; and if they be 
abridged of a little sleep by this practice, their 
bodies will not be injured, and their minds will 
be improved by it. — It may also be observed, that 
hearing sermons, reading religious books, or join- 
ing in pious discourse, will often mislead, and 



r?.] should be read. 31 

seldom profit, those -who do not compare the wliole 
with the sacred Scriptures, by '^ daily searching 
'* them, to kuow whether things are so or no/' 

III. Read the Bible, zcith ike express purpose of 
appropriating the ififormatioji couimanicated hij it 
from God to man. — When we have humbly and 
attentively considered and ascertained the mean- 
ing of any proposition, we should implicitly be- 
lieve it, bow contrary soever it may be to our 
former opinion, or that of others iu reputation for 
wisdom. We ought to reverence the authority^ 
omniscience, veracity, and faithfulness of the 
Lord, who speaks to us in his word; not doubting 
the truth or importance of any of his instructions, 
but studying the meaning of them in docility and 
patience. Thus deriving wisdom and knowledge 
from the source, through the appointed medium, 
we shall grow more learned in divine things than 
any teachers or aged students, who *' lean to their 
'* own understandings :"^ even as the bosom- 
friend of the prince, who learns his secrets from 
his own lips, will know more of his designs, than 
any conjectural politicians can do, though of far 
superior sagacity and abilities. 

IV. Use helps in searching the Scriptures, but do 
not depend on them. — The labours of pious men, 
who have spent their lives in studying and eluci- 
dating the sacred oracles, may be very profitable 
to those who either have less leisure or ability, or 
are newly engaged in such researches; as an ex- 
perienced guide may be to those who are strangers 
to the road ; and it savours greatly of self-suffici- 
ency, to undervalue either commentators or other 
writers on divine things. Yet all men are fallible,. 
and we should call no man father upon earth : it 
must, therefore, be proper to compare all their 
elucidations, or inferences, with the Scriptures 
themselves. Above all it behoves us, " to ask. 
** wisdom of God;" and to beg of him to give us 
the Holy Spirit, to remove from our minds every 

* Ps» cxix. 93—100. 



33 How the Scriptures [essay 

prejudice and carnal affection, and wbatever may 
close them against any part of revealed truth, or 
indispose them to receive the illumination of hea- 
ven ; as the vitiated eye cannot make a proper 
use of the light of the sun. He alone, who in- 
spired the Scriptures, can help us to understand 
them: and if we search them, in dependence on 
his teaching, and in the spirit of fervent prayer, 
*' He will lead us into all truth," as far as it is 
requisite for our safety, peace, and duty. 

It may be proper here to caution the reader 
ngmusi j'ancif a / interpretations^ which surprise and 
amuse, but mislead men from the practical mean- 
ing of Scripture : and against those who pretend 
to modernise divine truth ; not choosing to ** speak 
'* according to the oracles of God;" but as they 
suppose the apostles would have spoken, if they 
had possessed the advantage of modern improve- 
ments : a supposition just as wise, as to attempt 
improving the light of the sun, by modern disco- 
veries in astronomy ! In short, every text has its 
proper meaning, as it stands related to the con- 
text, and its propar application to us ; these we 
should seriously investigate, with fervent prayer 
for divine teaching ; without presuming to add to, 
alter, or deduct from, the revealed will of God.'^ 

V^. Lastly, We should search the Scriptures as 
the navigator consults his chart, and makes his 
observations ; that he may discover where he is, 
and what course he must steer : as any one looks 
into a glass, that he may both know ** what man- 
** ner of man he is," and learn to adjust what is 
unbecoming ; or as an heir reads his father's will, 
and the inventory of his effects and estates, that 
he may know what the inheritance is, and the na- 
ture of the tenurt. by which he must possess it. 
We should accompany our reading with impartial 
self-examination ; botli in respect of our know- 
ledge, judgment, dispositions, affections, motive.^, 
words, and actions, in every particular, at present, 
^ Deut, xxix. «9. 



11,] should.be read, 33 

and in times past ; that we may learn ibe state and 
wants of our souls; — and with self-applicalion, as 
the persons spoken to, in every instruction, pre» 
cept, sanction, counsel, warning, invitation, or. 
promise ; according to our state, character, con- 
duct, and circumslauces : pausing- to enquire, 
whether we understand what we have read, and 
what we have learned from it; that, beseeching 
the Lord to pardon what is past, and to help us for 
the future, we may, without delay or reserve, be- 
gin to practise what we know, waiting for further 
light, in such matters as still continue doubtful 
or obscure to us. — It would be easy to multiply 
directions : but the Scriptures thus studied are 
** able to make us wise unto salvation, by faith in 
** Jesus Christ." 



ESSAY III. 

On the scriptural Character of God, 

Every attentive and intelligent student of the 
Bible will perceive, that to preserve or recover 
man from idolatry, by instructing him in the 
character and perfections of ** the one living and 
*' trae God,'' and the way in which he would be 
worshipped and served, was, in some respects, the 
principal end for xvhich religion zvas vouchsafed. 
The jealous care of Jehovah to distinguish between 
himself and every idol,, and to secure the glory to 
himself, without allowing any of it to be given to 
another ; with the terrible denunciations pro- 
nounced against idolaters, and the severe judg- 
ments executed upon them, must attract the no- 
tice of all who are conversant with the sacred ora- 
cles ; and convince every impartial person that 
idolatry is the greatest of all sins, atheism alone 
excepted. 

Yet in this, as in other things, the *^ wisdom of 
'* man, which is foolishness with God,*' has led. 
c 5 



S4 On the scriptural [essay 

numbers to adopt a contrary opinion ; so that, 
whilst an elegant and admired poet has employed 
bis fascinatino' ingenuity to persuade the inhabit- 
ants of a Christian country, that God is worship- 
ped with equal acceptance, *' by saint, by savage, 
** and by sage," or whether he be called '' Jeho- 
'* vah, Jove, orLord,""^ (in which connexion Lord 
may signify Baal ;) it is also become a fashionable 
principle of 7nodern rational diviniti/, that all such 
distinctions are immaterial, and all religions very 
much alike, if men be only sincere in their way. 
Indeed, numbers seem to think that what they 
call bigotrjj, though wholly free from intolerance 
or persecution, is worse than any mental errorsy 
even in respect of the Object of religious worship! 
and that candour and liberality of sentiment are 
more important virtues, than the supreme love 
and spiritual adoration of Jehovah, as distin* 
gaished from all false gods ! 

Bat who does not perceive, that this principle, 
if carried to its obvious consequences, amounts to 
a rejection of the Bible, or at least puts it on the 
same fooling with theTheogonia of Hesiod, or the 
Koran of Mohammed ? Who can avoid seeing, 
that it imputes bigotry and a contracted mind to 
the prophets and apostles, and to every approved 
character of holy writ, without excepting that of 
our Lord himself? Nay, will it not follow from it, 
that Jehovah wrought many stupendous miracles 
to no manner of purpose ? For we must not only 
enquire, why Moses was so careful to distinguish 
the God of Israel from the idols of Egypt, and of 
the nations? or, what induced David to expect 
assistance in meeting Goliath, who despised the 
armies of Jehovah, ** that all the earth might 
'' know that there was a God in Israel?" f or, on 
what account Elijah was so earnest to determine 
whether the Lord or Baal was the true God ?]:but 
we must also demand, why Jehovah answered 

♦ Pope*^ Uiiivexsal Pra^^er. t I Sam. x?ii. 45— 'i7, 

% 1 Kings xviii. 



III.] Character of God. 35 

their expectations and prayers by miraculous in- 
terpositions, if the point to be decided were of 
little or no importance? — When the God of He- 
zekiah delivered him from the power of the Assy- 
rians, by the sudden death of a hundred and 
ei;7hty-five thousand men, whilst Sennacherib was 
$lain by his own sons, as he was worshipping in 
the house '^ of Nisroch his god;' the distinction 
between Jehovah and every idol was strongly 
marked. 

These are a few out of the very numerous in- 
stances and proofs, which might be adduced from 
Scripture, to confirm this point ; and, if duly re- 
garded, would be abundantly sufficient for the 
purpose. — When our Lord told the woman of Sa- 
maria, that her nation ** knew not what they wor- 
*^ shipped, for salvation was of t lie Jews ;"'* when 
Paul proposed to declare to the polite and philo- 
sophical Athenians, that ^' unknown God, whom 
'^ they ignorantly worshipped," and to distinguish 
the Creator and Judge of the world from all their 
idols ;t and when he informed the Corinthians 
that their idol-sacrifices were oifered '' to devils, 
'* and not to God ;":|; they plainly shewed, that 
such candour, as is now contended for, was abso- 
lutely incompatible with, the religion they intended 
to establish. 

Indeed the apostle has informed us, that idola* 
try originated from men's aversion from God : , 
" they liked not to retain him in their know- 
*' ledge/'jl His holy character and spiritual ser- 
vice did not suit their carnal minds: and therefore 
deities were invented of another sort, and a wor- 
ship coincident with their corrupt inclinations was 
devised. When we consider how Christian festi- 
vals are generally celebrated, w^e shall cease to 
wonder, that Israel preferred the golden calf to 
Jehovah ; and joyously ** sat down to eat and 
'* drink, and rose up to play," instead of attending 

* John iv. 22— -24. t Acts xvii. 23—31. :♦ 1 Cor. x. ^. 
$ Kom. i. 13—23* i^8. 



36 On the scriptural [essay 

the sacred ordinances of the living- God : and a 
conipetent knowledge of biiman nature will enable 
VIS, without difficulty, to account for the predilec- 
tion, which that people ever manifested for the 
gods of the nations, and their jovial and licentious 
rites. For, the religion of the gentiles, instead 
of producing any salutary effect on their conduct, 
led them to practise the grossest enormities, not 
only without remorse, but in order to appease or 
find acceptance w ith their deities ; and thus it 
tended to corrupt both their principles and morals, 
No doubt, the great enemy of God and man, both 
from ambition of engrossing the worship of idola- 
ters, and from the malignity of his nature, aided 
their invention in forming the characters and ima- 
gining the exploits of their deities, partly in re- 
&emb!ance of his own abominable propensities, 
and partly according to the worst vices of man- 
kind ; that so the most destructive crimes might 
be sanctioned, and the vilest aflections, as it were, 
consecrated, by conformity to the objects of their 
worship. No wonder that they were ferocious in 
war, and debauched in their general conduct; 
iwhen their religious observances consisted in the 
nQOSt savage cruelties, the most shameless licen- 
tiousness, and the greatest excesses of intemper- 
ance ; and when at last they could not equal, ia 
these respects, the gods whom they had invented 
for themselves. 

If religion be supposed to produce any effect on 
the conduct of mankind, every person of common 
sense must allow, that the character and actions 
inscribed to the Object of worship must be of the 
greatest possible importance : for as these are, so 
i^ill the si: ^ cere v7orshipper be. To please, to re- 
semble, to imitate the object of adoration, must 
be the supreme aim and ambition of every devotee, 
whether of Jupiter, Mars, Bacchus, Venus, Mo- 
loch, or Mamaion ; as well as of every spiritual 
worshipper of Jehovah : and we might therefore 
know what to expect from any man, if we were 



in.] Character of God, 87 

acquainted with his sentimenis concerniDg the 
God whom he adores ; provided we could ascer- 
taia the degree in which he was sincere and earnest 
in bis religion. It would have been absurd to 
expect much honesty from him who devotedli/ wor- 
shipped Mercury as the s:od of thieving ; much 
mercy from a devotee of Moloch ; love of peace 
from the worshipper of Mars ; or chastity fk'om 
the priesless of Venus: and, whatever philoso- 
phical speculators may imagine, both the Scrip- 
tures and profane history, ancient and modern, 
shew, that the bulk of mankind in heathen nations 
were far more sincere in their absurd idolatries, 
and more influenced by them, than professed 
Christians are by the Bible ; because they were 
more congenial to corrupt nature. It is likewise 
a fact, that immense multitudes of human sacri- 
fices are, at this day, annually oftered according 
to the rules of a dark superstition ; and various 
ether flagrant immoralities sanctioned by religion, 
among those idolaters who have been erroneously 
considered as the most inoffensive of the human 
race. 

But these effects, on the moral character of 
Tjfiankind, are not peculiar to gross idolatry: if men 
fancy that they worship the true God alone, and 
yet form a wrong notion of his character and per- 
fections, they only substitute a more refined idol- 
atry in the place of paganism, and worship the 
creature of their own imagination, though not the 
work of their own hands: for in what does such 
an ideal Being, though called Jehovah, differ from 
that called Jupiter or Baal ? The character 
ascribed to him may indeed come nearer the truth 
than the other, and the delusion may be more re- 
fined; but if it essentially differ from the scriptu- 
ral character of God, the effect must be the same, 
in a measure, on those wdio earnestly desire to imi- 
tate, resemble, and please the object of their ado- 
ration. 

When sinful men presume to delineate the cha* 



38 On the scriptural [essay 

racter of God for themselves, however learned or 
sagacious they may be, their reasonings will ine- 
vitably be warped by the general depravity of 
fallen nature, and by their own peculiar prejudices 
and vices. Partial to their own character, and in- 
dulgent to their master-passion, (which perhaps 
they mistake for an excellency,) they will naturally 
ascribe to the Deity what they value in themselves; 
and suppose him lenient to such things as thej/ 
indulge and excuse : they will be sure to arrange 
their plan in such a manner, as to conclude them- 
selves the object of his complacency, and entitled 
to his favour ; or at least not deserving his abhor- 
rence, and exposed to his avenging justice : they 
will consider ^Ae/r ozcn judgment of what is fit and 
right, as the measure and rule of his government : 
their religious worship will accord to such mis- 
taken conclusions ; and the effect of their faith 
ijpon their conduct will be either inconsiderable 
or prejudicial. Thus men ^* think that God is 
'* altogether such a one as themselves,*'* and <i 
>self-tlattering carnal religion is substituted for the 
humbling, holy, and spiritual gospel of Christ. 

The different ideas which men form of God, 
whilst the scriptural character of him is overlooked, 
result from the various dispositions and propensi- 
ties which they derive from constitution, educa- 
tion, and habit. The voluptuary will imagine, 
with a certain dissolute monarch, f that * God will 
* not damn a man for taking a little pleasure in an 
*• irregular manner :' nor can the ambitious war- 
rior, or covetous oppressor, be convinced that the 
sopreme Being will demand a strict account of all 
the blood shed, or the injustice committed, in 
their respective pursuits. The speculating philo- 
•^ophermay imagine a Deity too dignified to notice 
the conduct, or too clement to punish the crimes, 
of puny mortals : at least he will suppose him very 
favourable to the self- wise, and such as are supe- 
rior to vulgar prejudices, however he may act 
♦ ?s. I. Ul. tCharlcg XI. 



ill.] Character of Cod. 39 

towards debauchees and sangninary tyrants. Thus 
men's ideas of God are framed according' to their 
own prevailing' propensities : and then those ideas 
of him reciprocally tend to form their characters 
and influence their conduct, both with respect 
to religious duties^ and in the common concerns 
of life. 

These observations suffice to shew us the reason 
why ** the world by wisdom knew not God ;^ and 
to prove, that it is impossible, in the very nature 
of things, for a fallen creature to know him, except 
by revelation, and by faith appropriating the in- 
struction thus vouchsafed ; for self-love and carnal 
affections will so bias the mind, as to defeat the 
design of the most patient investigation, and to 
deduce erroneous conclusions from the most accu- 
rate and, apparently, most impartial reasonings 
upon this subject; except as they are conducted 
with a constant regard to the revelation which God 
has made of himself. 

Thus the Jews knew not the God whom they 
zealously worshipped : they totally mistook his 
character, and therefore despised and rejected 
** the effulgency of his glory, aud the express 
** Image'' of his invisible perfection ; and they 
hated and persecuted, 7710s t conscientiously y his spi- 
ritual worshippers.^ Would we then know God, 
in a saving and sanctifying manner,f we must not 
'' lean to our own understanding," or *' trust in our 
** own hearts ;'' we must not resort to the schools, 
or sit at the feet of, renow^ned philosophers, an- 
cient or modejn ; but we must apply to the word 
of God himself, that we may thence learn, in 
humble teachableness and implicit faith, what we 
ought to think of his perfections, and of their glory 
and harmony; remembering that '' his testimony 
** is sure, making wise the simple :" and likewise, 
that ** no man knoweth the Father, save the Son, 



* John viii. 54, 55. xv. 2D— 24. xvi. J, 3. 
i Joim xvii, 3. 2 Cor. iii. 18. iv. 3— <?. 



40 0// the scriptural [ESSAY 

** and he to whomsoever the Son will reveal 
" him/'t. 

If then we carefully '* search the Scriptures,'* 
ys^Q shall find thai this subject constitutes a princi- 
pal part of their contents ; and that there are two 
ways in which the Lord makes himself known to 
us : 1. By express declarations: — and 2. By his 
works and dispensations, as illustrating and exem- 
plifying* such declarations. A few hints on each 
of these will constitute the remaining part of this 
Essay : it being chiefly intended to assist the se- 
rious student of the Scriptures, in profitably consi- 
dering this important subject, as he proceeds with 
his daily researches. 

I. We consider the Lord's express declarations 
concerning himself. There is a majesty in the 
passages of holy writ, that relate to the natural 
perfections of God, which vastly exceeds what- 
ever is admired as sublime in pagan writers. Je- 
hovah speaks of himself, as *' The high and lofty 
** One, who inhabiteth eternity." ** Heaven is his 
" throne, and the earth his footstool." " The 
*" heaven of heavens cannot contain him.'' *' All 
/' nations before him are as nothing ; they are 
'* counted to him as less than nothing, and vanity/* 
** From everlasting to everlasting he is God ;'* 
** the Almighty, the all-sufficient God." '' His 
*' wisdom is infinite." *' There is no searching of 
*' his understanding :" ^' He knoweth all things.'* 
" He searcheth the hearts of all the children of 
"men; he knoweth their thoughts afar off." — 
'* There is no fleeing from his presence." " The 
'* light and darkness to him are both alike." '* He 
'* dwelleth in light inaccessible ; no man hath seen 
" or can see him.'' ** He doeth what he will in 
*' the armies of heaven, and among the inhabitants 
*^ of the earth." '^ His is the kingdom, and the 
** power, and the glory, i'or ever \' ^' He is most 
^* blessed for evermore;' for " with Him is no 
•' variableness or shadow of turning." These and 
I Malt, xi. 25— 30. ^ 



M!.] Character of God. 41 

numberless other declaratioDs, expressly and em- 
phatically ascribe eternity, self-existence, omni- 
presence, omnipotence, omniscience, immutability, 
iacomprehensible greatness and majesty, and es- 
sential felicity and glory in full perfection, to the 
Lord our God. 

But the instructions of Scripture do not mate- 
rially differ frona the deductions of reason on this 
subject, or at least from what it approves and 
allows. It is therefore principally to be observed, 
that such an infinite Agent can, with most perfect 
ease, superintend the aff-iirs, whether vast or mi- 
nute, of the universe : whereas some philosophers 
have supposed, that such would either be a degra- 
dation or an encumbrv^nce to him ; thus virtually 
ascribing to him imperfection, and attempting ta 
deprive him of his throne, as if he were not quali- 
fied to fill it! But indeed, infinite power, know- 
ledge, and greatness, if they could subsist without 
infinite truth, justice, and goodness, would be ter- 
rible indeed beyond conception, yet not at all 
adorable or amiable: and these natural perfectionsi 
do not so properly constitute any part of the divine 
chnracleVf as they define and describe Him to whom 
that character belongs. Accordingly, we conti- 
nually read in the sacred Scriptures, that Jehovah 
'* is righteous in all his ways, and holy in all his 
'* works/' ** He is,'' not only, '* a God of know- 
*' ledge," but ^' by him actions are weighed.'* ** A 
" God of truth, and without iniquity ; just and 
** right is he." " Shall not the Judge of all the 
** earth do right?" for ^^ he is of purer eyes than 
" to behold evil.'' So that he h declared to be 
both infinitely holy in his nature, and unalterably 
righteous in bis government of the world : for 
'* God is jealous, and the Lord revengeth ; the 
^* Lord revengeth and is furious ; he will take 
** vengeance on his adversaries."^ — We are in- 
deed told by speculating men, that such expres- 
,sions are only an accommodation to human intir* 
* >'ah. i. ?— 6. 



42 On the scriptural [ESSAY 

mity, and that there are no such passions in the 
divine nature : and if such remarks were intended 
merely to direct our interpretation of them, and to 
remind us, that all that perturbation which anger 
and revenge excite in oar minds, and all those 
effects which flow from them, should be excluded 
from our apprehensions of the Deity, they would 
be very proper. But surely, the only wise God 
knows best what language to use concerning him- 
self! and we may safely '' speak according to his 
'' oracles/' Abhorrence of evil, and indignation 
against evil doers, are not sinful passions, but are 
requisite to a holy character ; and to execute ven- 
geance on criminals is the indispensable duty of a 
ruler. \Ve pretend not to explain how these things 
subsist in the divine mind ; but we know who has 
said, *' Vengeance is mine, and I will recom- 
*^ pense ;" and we hesitate not to repeat his words, 
without atlempting to explain away their awful 
import. 

When v»e add to this delineation, the enlarged 
goodness and liberality of the Lord, who delight- 
eth in commanicaling being and blessedness, and 
'* openeth his hand to fill all things living with 
'* pienteousness ;" we perceive a character com- 
pletely amiable, adorable, and glorious ; and must 
allow the reasonableness of the command, ** Thou 
*^ shalt love the Lord thy God with all thy heart, 
** and with all thy soul, and with all thy mind, and 
'* with all thy strength." Yet is this very charac- 
ter, though peculiarly encouraging to all obedient 
creatures, most tremendous to sinners ; who must 
be alarmed, and verge to despair, in proportioa 
as they become acquainted with it ; unless they 
attend to the discovery of his plenteous, rich, and 
everlasting inerci/. But mercy respects jidseri/, 
and transgression as the cause ; it pities and re- 
lieves misery, and pardons sin ; and without this 
attribute, even the providential goodness of God 
would tend to aggravate our guilt, and increase 
<yur condemnation. Mercy, therefore, is spoken 



MI.] Character of God. 43 

of in Scripture, as the peculiar glory of God, and 
the errand subject of the believer's confidence, joy, 
and grateful praise. Yet, when the Lord ** pro- 
** claims his name," as *' merciful and gracious, 
'' slow to anger, long-suffering, and ready to for- 
^* give ;" he commonly gives some intimation, that 
he ** will by no means clear the guilty,*' or the im- 
penitent and unbelieving.^ All bis declarations 
of compassion and love to sinners, are connected 
with holy abhorrence and righteous indignation 
against their sins ; and contain some intimations 
of that change, which his grace effects in those 
who share his pardoning love. Yet even this 
would be insufllcient to render the exercise of 
mercy, (especially in that extent spoken of in 
Scripture,) consistent with the perfection of his 
holiness and justice : for should mercy be shewn 
to those who merit vengeance, and nothing done 
to counteract the tendency of such a measure, jus- 
tice would appear imperfect, its rights would be 
violated, and its glory eclipsed ; the law would be 
in a measure degraded, and the divine parity 
would not shine forth in its full splendor. Some 
intimations, therefore, were given from the beo;"in- 
ning, that mercy would be exercised in harmony 
with justice; and that Jehovah vrould, through 
the promised Seed, be '^ a just God and a Sa- 
" viour," — Under the old dispensation, however, 
his servants seem rather to have believed that it 
would be so, than to have had clear perceptions of 
the mysterious way in which it would be effected : 
but the New Testament has removed the veil 
from the subject^ as we shall easily perceive, if 
*^ the veil do not still remain upon our hearts." 
This appears to be the only method in which the 
divine character could be displayed to us in all its 
glory : at least, all created understanding must for 
ever have proved incapable of conceiving, in what 
way the largest exercise of pardon and love to the 

* Kxod. xxxiv. 6, 7. Nah. i.2— 7. Rora. iii. 19—24. 
2 Per. ii. 4—9. 



44 On the scriptural [ESSAY 

vilest sinners, could consist with, and illustrate, 
the infinite justice and lioliness of God, and esta- 
blish his law in honour and authority. Infinite 
wisdom alone could devise a plan adequate to 
these purposes ; it must spring from boundless 
love ; and we may be sure, that the plan revealed 
to us was the most approved of all that were pos- 
sible by infinite wisdom and love. 

Every intimation, therefore, of a Messiah, a 
Mediator, a mercy-seat, a High Priest, or an 
atoning sacrifice, should lead our minds to the 
great doctrine of redemption through Emm/anuers 
blood, as the central point in which every part of 
the revelation that God has made of himself to 
man must meet. But, without further anticipat- 
ing this part of the subject, we may observe, that 
the Scriptures every where describe J ehovali as 
perfect in wisdom, holiness, justice, truth, good- 
ness, and rnercy in all its manifold exercises; they 
represent these attributes as the glory of his na- 
ture, and as constituting him the proper object of 
our supreme love, adoration, and service ; as all 
harmonizing in his consummate character ; and 
each of them subserving the exercise and glory 
of all the rest. 

li. In more exactly investigating the Scrip- 
tures, we find these attributes exemplified, in the 
reworks and dhpeiisntiotn recorded of our God. Tho 
display of his omnipotence and other natural per- 
fections in the works of creation, and in the mi- 
racles he wrought for the deliverance of his ser- 
vants or the punishment of his enemies, is too 
obvious to need a particular discussion ; nor is it 
requisite to enlarge on his providential goodness. 
But that combination of justice, holiness, truth, 
and mercy, which has been stated as compris- 
ing the character of God, is manifested in his 
dealings with his rational creatures. — Infinite in 
holiness and justice, '* he spared not the angels 
" that sinned, but cast them down to hell/* He 
denounced oa fallen Adam and his race the awful 



III.] Character of God, 45 

sentence, " Dust thou art, and to dust thou shalt 
** return ;*' and in consequence, unnumbered mil- 
lions have been swept into the grave by most dire 
and torturing diseases. The destruction of the 
old world by the deluiie ; that of Sodom and the 
neighbouring^ cities by fire ; the plagues of Egypt; 
the vengeance executed on the Canaanites ; and 
all the judgments inflicted on the rebellious Is- 
raelites in the wilderness, in the promised land, 
and through every age; are such exhibitions of 
these awful attributes, that our minds naturally 
turn from the narrative with aversion: nor can any 
man fully understand them, till he has acquired a 
deep sense of the evil of sin, and of the justice of 
God. Indeed the corrections inflicted on Lot, 
David, and other oflending believers, whose sins 
w^ere eventually pardoned, display the same attri- 
butes, and authorize the same conclusions; so that 
the Psalmist mi;^ht well say, '* My flesh trembleth 
•* for fear of thee, and I am afraid of thy judg- 
"' ments." 

On the other hand, the Lord's patience, com- 
passion, mercy, and grace are exhibited in all his 
dealings with fallen man : ** He endureth with 
" much long-suffering the vessels of wrath :" he 
Lath ever appeared ready to forgive the penitent, 
to pity the wretched, to relieve the distressed, to 
lift up the self abased, and comibrt the broken- 
hearted. ** His mercy is on those that fear him 
" from generation to generation :" his dealings 
with Israel, and with individuals of that favoured 
nation, prove this ; nor did any sinner ever hum- 
bly seek his face in vain. — The faithfulness of 
God is so illustrated in the accomplishment of his 
promise concerning ** the Seed of the woman," 
four thousand years after it was given, that other 
instances need not be adduced.— His j*//r/g/wf///5 
coincided with his threatemngs, except as repent* 
aace intervened ; and a reserve of mercy was in 
that case implied in them all. The manifold ze'/s- 
dijm of God is also most conspicuous, in arranging 



46 On the scriptural [essay 

these displays of justice and mercy, so as to se- 
cure the glory of all his attributes, and to leave 
no man any ground to presume, or to despair. 
And the discoveries made to us of the future judg- 
ment, and the eternal state of happiness or misery, 
most perfectly coincide with the declarations rela- 
tive to his harmonious perfections. But of this, 
and of redemption by the incarnation of Emma- 
nuel and his atoning blood, we must forbear to 
speak further in this place. We may, however, 
observe concerning this last, which is doubtless 
the greatest of all the discoveries God hath given 
of himself, that it unavoidably leads us to fix our 
especial attention upon those mysteries of the 
Deity which are so peculiar to revelation, that 
they who *' lean to their own understandings," 
would represent them as contradictory and impos- 
sible. Yet, it will be shewn that they are certainli/ 
revealed in Scripture; and thence it will follow, 
that they are appropriated to the true Object of all 
adoration, and distinguish him from every idol : 
so that they who reject the mysteries which it re- 
veals, and adore not the One '* Name of the Fa- 
*' ther, the Son, and the Holy Ghost," into which 
Christians are baptized, cannot be said to worship 
that God, whose nature and perfections are de- 
clared in the sacred Scriptures. And as all the 
divine attributes are seen, in perfect harmony, 
only ^* in the face of Jesus Christ;" they '* whose 
** eyes are blinded, that they should not see the 
** light of his glory, "^ certainly worship the inven- 
tion of their own minds, and not the God who 
huth revealed himself to man, in the person of 
Jesus Christ. Indeed this is manifest, from 
the imperfection of the object of their worship, 
>vhom they delineate as so clement, that he cannot 
hate and punish sin according to its desert ; and 
by the blasphemies which they often utter against 
God's justice and holiness, and the judgments 
which he has executed and threatens to execute. 

* 3 Cor. It. 3-6. 



III.] Character of God. 47 

Let as then regard this as a matter of the great- 
est possible importance, and seek the knowledge 
of God, from his word and the teaching of his 
Spirit, as the fundamental concern in all our reli- 
gious inquiries: that so we may be engaged, above 
all things, to fear, love, confide in, worship, and 
serve him ; and to seek all our happiness in ea- 
joying his favour, and glorifying his name. 



ESSAY IV. 



A brief exposition of the Ten Commayidments, as 
comprising the Substance of the Moral Laze, 

From the scriptural character of God, we pro- 
ceed to the consideration of his moral government 
as made known to us by revelation : and the clear 
knowledge of his holy law is peculiarly requisite, 
in forming our judgment on this subject. This 
was delivered to Israel by Jehovah himself, from 
mount Sinai, with most tremendous displays of his 
majesty, power, and holiness : and though other 
parts of Scripture must be adduced, as a divinely 
inspired comment ; yet the decalogue may pro- 
perly be taken for our text, in examining the de- 
mands of the moral law. 

It is evident that there is a distinction between 
moral precepts and positive institutio7is, Sorae 
things are in themselves so indifferent, that the 
same authority which commanded might have for- 
bidden them ; as the use of bread and wine in one 
ordinance, and that of water in another : but it is 
absurd to suppose, that God could have required 
his creatures to despise him, or to hate one an- 
other ; or have forbidden them to speak truth and 
to do justice. 

Some traces of the moral law are discoverable 
by our natural reason, and the whole accords with 



48 A brief Exposition of [ESSAY 

it : it has its foundation in the nature of God and 
man, in the relations men bear to Him and to 
each other, and in the obligations that result from 
them; on which account it is immuiable in its re- 
quirements, and demands obedience from all man- 
kind, as far as they have an opportunity of be- 
coming acquainted with it. Difl'erent circum- 
stances may indeed occasion a coincident vari- 
ation ; as the entrance of sin has rendered pa- 
tience and forgiveness of injuries exercises of our 
love to God and our neighbours: but though these 
will cease in heaven, yet the grand principles 
from which they are deduced will continue the 
same to eternity. 

The law is also spiritual: that is, it takes cog- 
nizance of our spiiits, or our most secrel thoughts, 
desires, purposes, and dispositions ; and demands 
the exact regulation of the judgment, will, and 
affections, in conlorniity to the holy excellencies 
of the divine character. It principally requires 
LoVK, or the entire affection of the soul, without 
which the best external obedience is condemned 
as hypocrisy. This is peculiar to the law of God, 
who aione can search the heart : but in common 
with other laws, it demands entire, and uninter- 
rupted, and perpetual obedience ; for no law can 
tolerate the transgression of itself. From the 
entrance to the cl<;se of life, the Lord enjoins 
upon us exact contormity to every precept; the 
least deviation i'lom this perfect rule, whether by 
omission or comm ssion, excess or defect, is sin ; 
and every sin deserves wrath, and needs forgive- 
ness./^ 

Th^ ten commandments are divinely commented 
upon in all the preceptive parts of Scripture ; and 
the substance of tlieui is summed up, in the two 
great commands of '* loving God with all our 
*' heart, with all our mind, with all our soul, and 
** with all our strength;' and of *' loving our neigh- 
'* hours a;? ourselves; ' and we are authorized by 

* Rom.iii. 19-23. 



IV.] the Ten Commandments. 49 

our Lord's example ^ to interpret every one of 
tliem in the strictest, most spiritual, and most 
extensive sense, of which it is capable. Even 
repentance, faith in Christ, and all other evange- 
lical graces and duties, are exercises of this entire 
love to God, and are required of a sinner as placed 
under a dispensation of mercy: though originally 
the law had nothing to do with redemption, but 
lay at the foundation of another covenant. We 
may, therefore, wave the controversy concerning 
the rule of duti/ : whether that be the ten com- 
mandments, or the whole word of God : for the 
one, properly understood, will be found as broad 
as the other ; seeing we cannot love God with all 
our hearts, unless w^e love every discovery he is 
pleased to make of his glory, believe every testi- 
mony, and embrace every promise which he gives, 
and seek his favour in the use of all the means he 
is pleased to appoint. Yet this relates to the law, 
only as our rule of dutj/y and as given in subser- 
viency to the gospel : for in other respects, it con- 
tains nothing about repentance, or the acceptance 
of imperfect obedience ; but merely says, '' Do 
** this and live, and ** Cursed be every transgres- 
'' sor." 

Thus the law was given to Israel, not only to 
shew the people their real condition according to 
the covenant of works, but likewise with reference 
to their national covenant, and as the rule of duty 
to redeemed sinners : and therefore mercy is men- 
tioned in the second commandment; not indeed as 
communicated by the law, but as shewn by the 
Lord to his obedient people. — The remainder of 
this Essay will consist of a compendious exposi- 
tion of the ten commandments, as introductory to a 
farther consideration of the divine government. 

The great Lawgiver prefaced his injunctions, 
by proclaiming his ow^n essential and immutable 
^lory and perfection, " I am Jehovah." As the 
Source of existence, and consequently of all power, 

♦ Matt. V. 21.48, 
D 



» 



50 A brief Exposition of [essay 

wisdom, justice, truth, and goodness, He is the 
standard of excellence and beauty, from whom ali 
created amiableness is an emanation, x)f whose 
glory it is a feeble reflection. To Him alone the 
throne belongs. He only is qualified to be the 
universal Lawgiver and Judge ; and he has the 
^ole and unalienable title to that love and service 
which his law demands,-— To this he added ** Thy 
'*GoD,"to express Israel's relation and obligation 
to him. We are all his rational creatures, and 
every benefit he bestows binds us more forcibly to 
love and obedience. We, like Israel, are his pro- 
fessed v/orshippers ; if we be what we profess, he 
i.s our Portion and everlasting felicity ; and this 
still enhances our obligations to devote ourselves 
to his service. The redemption of Israel, from 
Egyptian bondage, was typical of our redemption 
by J esus Christ from sin and misery : and though 
all men ought to obey the law of God, yet none do 
render any spiritual obedience to it, except his re- 
deemed people. 

After this solemn introduction, Jehovah first 
added, ^* Thou shalt have no other gods before 
** me." The commandments are addressed in the 
singular number, to each person^ because every 
one is concerned in them on his own account; and 
each prohibition implies a positive duty. This first 
requires a disposition and conduct suited to the 
relation in which we stand to ^' the Lord our God." 
He alone is the adequate Object of our love, and 
able to satisfy our capacity of happiness ; all we 
have and are belong to him, and he has an unalien- 
able right to prescribe the use that v/e should 
make of all his gifts. He has so clear a title to our 
love, gratitude, reverence, adoration, submission, 
credence, confidence, and obedience, tliat we can- 
not withhold them from him without the most ma- 
nifest injustice. Considering Whoheis, and what 
he has done for us; except we love him to the full 
extent of all our natural powers, we do not render 
him his due : and if we thus loved him, all con- 



& 



IV.] the Ten Commandments. 51 

trary affections would be excluded, all inferior 
aflections subordinated. Admiring his excellency, 
desiring and delighting in him and his favour, 
beins: grateful for his kindness, and zealous for 
his glory, with the energy of our whole souls, it is 
evident that we should love other objects only for 
his sake, and according to his will : no creature 
could then rival him in our affections, or prevail 
with us to neglect his service : and whilst we ren- 
dered him the tribute of adoring love and praise, 
and so glorified him, we should possess unalloyed 
felicity in the enjoyment of his favour. This is the 
reasonable state in which things ought to be ; and 
all that deviates from it is sin, and the effect of 
apostacy from God. 

In the preceding Essay, some thoughts have 
been offered on man's propensity to idolatry. To 
the disgrace of the human understanding, the 
grossest species of it have been very general in 
the world ; and a more refined and plausible kind 
of idolatry has often supplanted them, in those few 
places where something more rational has pre- 
vailed. We need not, how^ever, enlarge on this 
violation of the first commandment ; or shew par- 
ticularly how the pagans, and Israel, and some 
parts of the professing church of Christ, by wor- 
shipping creatures, have ascribed io them the glory 
of those attributes which Jehovah incommunicably 
possesses. These practices constitute the grand 
transgression of this law : and all pretences to 
witchcraft, fortune-telling, charms, or incanta^ 
lions, partake in a measure of the same guilt ; as 
by them information, or assistance, is professedly 
sought from creatures, where God should be 
wholly depended on, and submitted to. 

But this spiritual precept reaches much further. 
To love, desire, delight in, or expect good from, 
any forbidden indulgence, even in the smallest de- 
gree, is evidently a violation of it; and to suffer 
the most excellent or amiable of creatures to rival 
God in our affections, must be a proportionabk 
D 2 



62 A hrief Exposition rf [essay 

coiitenipl of him. By atheism and irreligion men 
i^et up tiiemseives as gods, aspire to independence, 
rt^ject subordination, and reiuse to render homage 
or worship to any si:jperior heing ; as if they had 
created themselves, and were sufficient for their 
owe happiness! The proud man idolizes himself, 
and offers incense to his awn deity ; and therefore 
'' God resisteth him" as his rival. The ambitious 
pay homage to the opinions of men, and. seek hap- 
piness in theirapplause, or in such honourable 
distinctions as they can bestow. The reveagefai 
usurp the throne of God, and invade the preroga- 
tive of him ** to whom vengeance belongeth." The 
€Ovetou.s «man deifies his wealth, the sensualist his 
Tile appetites, and the rapturous lover his mistress^ 
he lives on her smiles, his heaven his placed in her 
favour, and her frown would make him the most 
wretched of all creatures. Nay, the doting hus- 
band, and fond parent, may deify the object of 
their affections ; for though they ought to love them 
tenderly ; yet this affection, and the manner in 
which it is exercised, should be absolutely subor- 
dinated to the will and glory of God, 

But no comment can equal the extent of the 
command . Vf hatsoe ver consists not with the most 
perfect love, gratitude, reverence, submission, and 
devotedness of the whole heart to God, is a trans- 
gression of it: and it requires us to love the Lord 
and all his creatures according to their real worthi- 
ness, not more nor less ; except as finite beings 
cannot love infinite excellence in an adequate man- 
ner. Obedience to it enthrones the Lord in our 
judgment and affections ; and the whole of our 
love being* thus given to him, we should love all 
others for liis sake, and according to the measure 
that he has enjoined: whilst the violation of it 
destroys this regular subordination, and gives the 
creatures the throne in our hearts. Well, therefore, 
may it ^tand foremost in the decalogue ; for our 
obedience in all other things depends on it: other 
transgressions ii jure the subject, and affront thd 



rv.] the Ten Commandments, 53 

Sovereign, but the violation of this law is- high. 
treason against the majesty of heaven ; and at the 
same time is entirely destructive to the happiness 
of all who transgress it.— The expression *' before 
*^ me," implied that idolatry could not be kept so 
secret, but it would be known to the Lord ; it 
would at all times affront him to his face: but es- 
pecially wlien committed by Israel, who had his 
glory continually displayed before their eyes. 

II. The second commandment requires us to 
render the Lord our God a w^orship and service 
suited to his perfections, and honourable to his 
name. His incomprehensible nature cannot be 
represented by any similitude. The most exqui- 
site painting or sculpture can only give an exter- 
nal resemblance of a man : even animal life with its 
several functions cannot be thus exhibited, much 
less can a likeness be made of the soul and its 
operations. How dishonourable then must every 
attempt be to represent the infinite God, ** by sil- 
** ver or gold graven by art and man*s device!'* The 
general disposition of mankind to form such simi- 
litudes of the Deity, proves that low apprehensions 
of him are congenial to our fallen nature ; and the 
practice has exceedingly increased the confusion 
and grossness of men's conceptions concerning 
him. The more stupid of the lieathen alone wor- 
shipped the picture or image itself; others used it 
as a visible representation of the invisible Numen^. 
or Deity : and all that ingenious papists have 
urged in behalf of their images, is equally applica- 
ble to Israel's worship of the golden calves, or to 
that rendered by the Ephesians to the image of 
Diana '' which fell down from Jupiter,'/ — A mate- 
rial image of the Deity is likewise an affront to 
the Person of Christ, the only adequate '' Image 
•* of the invisible God;" and the worship of saints 
and angels, as mediators and present deities, by 
images, in every respect robs him of his mediato- 
rial glory. — -The commandment does not prohibit 
the making of images aad. pictures for other pur— 



54 A brief Exposition of [essay 

poses, (as some have ignorantly supposed ;) for 
God commanded several to be made even in the 
construction of the tabernacle; but the making of 
them in order to men's bowing down before them 
and worshipping them; and in this case both the 
maker and the worshipper of the image are in- 
volved in the guilt. The prohibition includes 
every kind of creature, because all are utterly 
unfit to represent the infinite Creator : and there 
are some devices common among us, as emblema- 
tic of the Trinity, which seem not to accord to the 
strictness of this injunction. 

But the spiritual import of the commandment 
reaches much further. Superstition, and human 
inventions in religious worship, when at all relied 
on as acceptable with God, are evident violations 
of its spirit and intent. The use of things indif- 
ferent in religion, without any command from 
God, leads men's minds to gross conceptions of 
him, as if he delighted in outward splendor or ex- 
ternal forms ; and it commonly connects with a 
false dependence, substitutes something else in 
the place of God's appointments, and tends to the 
usurpation of authority over men's consciences. 
But many circumstances of worship must be regu^ 
lated by human discretion ; and every man should 
judge for himself which regulations tend to these 
evils and which do not; and be candid in judging 
such as difler from him. — Hypocrisy and formality 
arising from unworthy apprehensions of God, to- 
gether with those unscriptural delineations of his 
character that have been before described, are 
here certainly prohibited. — In short, the second 
commandment requires us to conceive of God, in 
all respects, as far as we are able, according to the 
revelation he has made of himself to us ; to realize 
his glorious presence to our minds by faith, not bif 
fancy: and to ** worship him as a Spirit, in spirit 
^^ and in truth ;" not with corporeal representations 
of him before our eyes, or low conceptions of him 
in our minds ; but sincerely, inwardly, with the 



IV.] the Ten Commandments. 55 

most fervent affections, and profound reverence 
of his infinite majesty, in all his appointed ordi- 
nances, and in thein alone: and with frequency ^ 
as performing a service reasonable in itself^ and 
most pleasant to our own souls, as \vell as honour- 
able to his great Name. 

The reason given for the prohibition of image- 
worship shews us, that the Lord is so tenacious of 
his honour in this matter, (especially in respect of 
his professed people,) that the least approach to it 
excites his hottest displeasure ; even as thejealoiis 
husband is exasperated, and roused to seek ven- 
geance, by whatever leads him to suspect his wife 
of adultery. If Israel, or any Israelites, revolted 
to idolatry, they would be deemed haters of God ; 
as the wife would be supposed to hate her husband 
when she preferred every worthless stranger to 
him : and the national covenant, with its peculiar 
blessings, being forfeited, the sins of the parents 
would involve their offspring in the punishment, 
even to the third or fourth generation. The men- 
tion made of mercy, even to thousands, to vast 
multitudes, through successive ages to the end or 
time, relates to the law as given in subserviency to 
l\\^ gospel, which\vas administered to the Israelites 
by their legal expiations and purifications ; and it 
shews how the Lord delights in pardoning the 
penitent and blessing the obedient. Thus the na- 
tural afiection of men for their children should 
have engaged the Israelites to obedience : and by 
every tie they w^ere kept close to the instituted 
worship of God, and at a distance from all idol- 
atry. 

III. The w^orshippers of the Lord must have 
frequent occasion to mention his Name : and some- 
times it will be requisite for them to call him to 
witness the truth of their words, or to bind them- 
selves by vows and engagements as in his sight. 
The third commandment, therefore, forbids us '* to 
'* take the name of the Lord our God in vain ;" 
that is, to use it needlessly, irreverently, profanely, 



56 A brief Exposition of [essay 

or in fraud, dissimalation, and hypocrisy. It for- 
bids all rash and unlawful vows, and such as relate 
to things uncertain or impracticable. — Perjury, of 
every kind, is the capital transgression of it : for 
by this men appeal to the omniscient heart-search* 
ingGod for the truth of what they testify or assert^. 
or for their sincerity in what they engage to do ; 
when they do not know the truth of the one, and 
are consciously insincere in the other. This is 
one of the most atrocious and provoking crimes 
imaginable, though common among us to an in- 
conceivable degree; so that it is little noticed un- 
less accompanied with flagrant injustice! But, 
alas ! it is very closely connected with other in- 
stances of disregard to this law : by the unneces- 
sary multiplication of oaths in our judicial trans- 
actions, even on the most frivolous occasions; and 
by being administered with extreme irreverence^ 
instead of all the solemnity of a religious ordi- 
nance, which every thinking person must allow to 
be reasonable. — AH appeals to God in common 
conversation, with such expressions as ' the Lord 
^ knows,' when the matter attested is either not 
true or not important, involves a measure of the 
same guilt. All cursing and swearing are a most 
horrid violation of this commandment. The use 
of the words * God, Lord, Christ,' or such like, 
without necessity, seriousness, and reverence ; 
whether in improper religious discourse, or as ex- 
pletives in talking about other matter : every ex- 
pression that takes the form of an adjuration or 
imprecation, though the name of God he not used ; 
indeed all that is more than ' yea yea, nay riay ;' 
that is, every thing which, in common conversa- 
tion, goes beyond a simple affirmation or denial : 
all jesting with Gods word or sacred things; all 
irreverence to whatever relates to him ; and the 
use of his tremendous Name, in religious worship j, 
in a heedless or hypocritical manner ; all these, i 
say, are violations of the spirit of this law. More- 
over, it implies a command to remember habitu- 



IV.] the Ten Commandments » 57 

ally the infinite majesty^ purity, and excellency 
of God ; and to behave towards hira, in ^vord and 
deed, with that awe and reverence of his perfec- 
tions, whicii becomes such mean and worthless 
creatures in his infinitely gioi-i on s presence. 

To this law it is added that God *' will not bold 
''the trausgTessor guiltless." Men may not dis- 
cover, or they may neglect to punish this crime ; 
and the sinner's conscience may scarcely trouble 
him about it; but let him know, that (3od v/ill 
certainly detect and punish that atrocious aifront 
which is thus put upon hira; and often without 
the plea of temptation, or expectation of pi'ofit or 
pleasure, unless men can find pleasure in diso- 
beying* and defying their Creator. But when it 
shall at last be said to the daring transgressor, 
^* Wherefore hast thou despised the command- 
ment of the Lord?^ his profane trifling" wiJl be 
turned into terror and despain . 

IV, The form of the fourth commandment im-- 
pJies, that it had been previously known to Israel^ 
tliough they were prone to forget it. The separa- 
tion of a portion of our time to the immediate 
service of God, is doubtless of moral obligation : 
for his glory, and our good, personal and social^ 
temporal and eternal, are intimately connected 
with it ; but the exact proportion, as well as the 
particular day, may be considered as o£ positive 
ijistitution. Yet the proportion of one day in seven 
Sterns to have been fixed by infi.iiite. wisdom as. 
most proper, in every age of the world: though 
the change of the dispensation, after the resurrec- 
tion of Christ, has occasioned an alteration of 
the day, and an addition to the topics, which call, 
for peculiar commemoration and contemplation 
on this season of sacred rest. The sabbath among 
the Israelites was also ceremonial, and therefore 
it formed a part of their ritual law ; and being 
introduced into the judicial law, the violation c^ 
it was punishable by the magistrate ; which seems, 
also to be proper in all communities where Chris- 
D 5 



58 A brief Exposition of [e^SAY 

tianity is professed. Six days are allowed us for 
llie diligent performance of our worldly business ; 
but the seventh is consecrated to the immediate 
service of the Lord, The concerns of our souls 
must indeed be attended to, and our God wor- 
shipped on every day, that our business may be 
regulated in subserviency to his will ; but on the 
other days of the week we should do all o?/r zoork^ 
with the sole exception of works of charity, piety, 
and necessity ; for these alone consist with the 
holiness of that sacred day of rest; and are allow- 
able, because *' the sabbath was made for man, not 
'' man for the sabbath." All works, therefore, of 
avarice, distrust, luxury, vanity, and self-indul- 
gence, are entirely prohibited. Our affairs should 
be previously so arranged, that as little as possi- 
ble, of a secular nature, may interrupt the sacred 
duties of the Lord's day. Trading, paying wages^ 
settling accounts, writing letters of business, or 
reading books on ordinary subjects, trifling visits, 
journeys, excursions, dissipation, or conversation 
which serves only for amusement, cannot consist 
with '^ keeping a day holy to the Lord:" and sloth 
is a carnal not a spiritual rest. The sabbath should 
be a cessation from worldly labour, and a rest in 
the service of God: serious self-examination ; 
perusal of the Scriptures ; private, social, and 
public worship ; instruction of children and ser- 
vants; meditation, and pious conversation, should 
occupy our time from morning till evening ; ex- 
cept as these duties are suspended by attention to 
such things as really conduce to our own good or 
that of others. All this is obligatory on thos^e who 
can do it : but servants and others may be under 
a real necessity of doing things which are not ne- 
eessary in themselves; though liberty in this respect 
should be preferred to emolument, and good ma- 
nagement might often greatly lessen the evil. 
Were our love to God and spiritual things as in- 
tense as it ought to be, we should deem a day thus 
spent our great delight; for heaven will be an eter- 



IV.] the Ten CG7nma7idmcnts. 53 

nal rest not essentially differing from it. All our 
aversion from this strictness arises tVom^^ thecar-^ 
*' nal mind which is enmity against God ;" and the 
advantages which ^vou!d accrue from thus halicw- 
ing the sabbath, to the morals, health, liberty, and 
happiness of mankind, are so many and obvious, 
that they who doubt its obligation often allow its 
expediency. But men should not only forbear to 
employ their children, servants, or slaves, in any 
needless work ; they should also with authority 
require them to keep holy the Lord's day, which is 
greatly intended for their benefit. The cattle must 
-also be allowed to rest from the hard labour of 
husbandry, journeys, and other employments con- 
nected with trade or pleasure ; though doubtless 
we may employ them too, in w^orks of necessity, 
piety, and charity : and thus they may properly be 
nsed for the gentle service of conveying those to 
places of public w^orship who could not otherwise 
attend, or perform the duties to which they are 
called : yet ostentation and self-indulgence multi- 
ply violations of the Lord's day in this respect. 
Even strangers, residing among us, should be 
persuaded to hallow, and restrained from profan- 
ing the sabbath. — It was, indeed, originally insti- 
tuted in honour of God our Creator : reasons are 
adduced in other parts of Scripture, which pecu- 
liarly respected the Jews, or referred to the cause 
of humanity; but redemption by Christ, as com- 
pleted in his res^urrection, and the descent of the 
Holy Ghost to glorify him, are especially comme- 
morated by Christians, whilst they hallow the first 
day of the week as the Lord's day. 

This very compendious exposition of the first 
table of the law suffices to prove its requirements 
to be very extensive, spiritual, reasonable, and 
beneficial ; yet it must be owned to be entirely 
contrary to the disposition of our hearts, and di- 
verse from the tenor of our lives ; we all, there- 
fore, need mercy, redemption, and a new crea- 
tion to hoiiness; in order that we may please Gt^d 



60 A brief Exposition of [ESS at 

and be made fit for heaven. — We proceed to the 
second table. 

V. The commandment, which requires rts to 
honour our parents, must be considered as the ab- 
stract of our relative duties. All other relations 
spring from that of parents and children, or par- 
take in a measure of its nature ,* and this most 
nearly resembles our relation to the great Creator. 
Children are required to honour their parents ; 
which implies that it is the duty of parents to 
behave honourably ; by diligently performing the 
several parts of their important charge, as en- 
trusted with the care of their offspring, both in 
body and soul ; and by a becoming deportment in 
all other respects. Yet children are not absolved 
from their duty by the misconduct of their pa- 
rents, for which they must answer to God : and 
such a limitation, in this and other relative pre- 
cepts, would absurdly constitute all the inferior 
delations judges and lords over their superiors. 
Children derive their being, under God, from 
their parents ; and they are generally taken care 
of by them, during helpless infancy and inexpe- 
rienced youth, with much labour and expence. It 
is, therefore, reasonable, that they should so lojig 
obey them unreservedly in all things lawful ; and 
afferzmrds in all things that are not manifestly in- 
jurious to them, though they may be disagreeable. 
They ought to love their persons, respect their 
characters, counsels, and instructions ; consult 
their interest, credit, and comfort ; conceal their 
infirmities, bear with their tempers and humours, 
alleviate their sorrows, and rejoice their hearts as 
far as possible : and when they are grown old and 
incapable of maintaining themselves, they are 
bound, if able, even to labour for their support, 
as the parents did for them when infants. In all 
this both parents are equally included, and should 
alike be honoured and obeyed, and not in opposi- 
tion to one another ; which should teach them to 
set their children an example oiimpartiality, and 



IV.] the Ten Commandments. 61 

to be harmojiious in their conduct towards them. 
Bv parity of reason, they, who have acted a pa- 
rent's part, are entitled to a correspondent re/^pect 
and deference: and all the superior and inferior 
relations have their several reciprocal duties, 
w^Hich may be referred to this command : these 
will, however, be considered in a separate Essay. 
The annexed promise of long life to obedient chil- 
dren might have a peculiar reference to the cove- 
nant of Israel ; yet careful observers of mankind 
have noticed its remarkable fulfilment in other 
nations. Subordination in the family and com- 
munity tends to personal and public felicity ; and 
the dislike which the human heart bears to siib- 
mission, renders it proper to enforce it by motives 
of every kind. 

VI. The sixth commandment requires us to 
" love our neighbour as ourselves," in respect of 
his person and life. Magistrates, as ^^ God's mi- 
'' nisters in executiug vengeance,'' are in some 
cases commanded to put men to death; and in 
others it may be allozvable, because conducive to 
the public good. Witnesses or executioners may 
concur in such capital punishments. We may 
doubtless take away another's life in defence of 
our own ; ViwA perhaps, in some cases, in defence 
of oar property. Some wars are necessary, and 
the blood shed in them is not imputed as murder 
to those that shed it : yet the guilt of it must rest 
somewhere ; and alas ! few wars are so entered 
upon and conducted, as to leave any of the con- 
tending parties free from blood-guiltiness. A man 
may by misfortune kill another: yet God con- 
demns as zvilful murder many of those actions by 
which life is taken away, but which are called by 
our law man-slaughter. Furious passion, excited 
by sudden provocation or drunkenness, is no 
wherein Scripture excepted from the general rule, 
'* He who sheddeth man's blood, by man shall his 
** blood be shed." The duellist is a revengeful 
murderer of the most atrocious kind. A.11 fighting 



62 A brief Exposition of [ESSAY 

for wagers, or renown, violates this command, 
and the blood thus shed is murder. Whatever, 
by force or stratagem, deprives another of his 
life, is prohibited. All the slaughter committed 
by oppressions, persecutions, or attempts to de- 
prive of liberty, or confine in slavery, our unof- 
fending fellow-creatures, on any pretence whatso- 
ever, is wilful cruel murder. What then shall we 
think of the accursed slave-trade, which will 
surely bring vengeance on this nation, if mach 
longer tolerated I Even laws, needlessly san- 
guinary, (as I fear many are in this land,) involve 
the persons concerned in this enormous guilt: aad 
they who ought to punish the murderer, and who 
yet suffer him to escape, will be numbered among 
the abettors of his crime at God's tribunal. 

The commandment likewise prohibits us to 
assault, maim, or wound others, or to assist those 
who do ; to tempt men to crimes which destroy 
the constitution, or endanger their lives, either 
from the sword of justice, or the resentment of the 
injured party: nay, to entice men, by the prospect 
of a large reward, to such enterprizes and labours 
as are known generally to shorten life. Many 
parents and wives are 7nurdered by the gross mis- 
conduct of their children or husbands; and num- 
bers willbe found guilty of transgressing this law 
by covetously or maliciously wishing the death of 
others. The spiritual import of the commandment 
prohibits all envy, revenge, hatred, or causeless 
anger ; all that insulting language which provokes 
to wrath and murder; and all the pride, ambition, 
or covetousness which prompt to it. Nay, that 
man will be condemned as the hater and murderer 
of his brother who, seeing his life endangered by 
tlie want of food, raiment, or medicine, and hav- 
ing ability to relieve him, selfishly neglects to do 
it.'^'' — But the murder of the soul is still more hei- 
nous. This is committed by seducing men to sin ; 
by a bad example; by disseminating poisonous 

* 1 John iii. 15—17. 



IV.] the Ten Commandments. 63 

principles; by terrifyino: others from religion by 
persecution, or by reviling or ridiculing such as 
attend to it ; and by withholding due instructions, 
warnings, and counsels, especially such as parents 
owe to their children, or ministers to their people: 
and it is tremendous to think, what numbers will 
be thus condemned as the murderers of the souls 
of men. 

The heinousness o{ suicide likewise should be 
especially marked. It is in reality the most ma- 
lignant of all murders ; and, as scarcely ever re- 
pented of, it combines the guilt of murdering both 
soul and body at once. We were not the authors, 
and are not the lords, of our own lives; nor may 
we leave our assigned post, or rush without a 
summons into the presence of our Judge ; any 
more than we may execute vengeance on our neigh- 
bour, or send him to God's tribunal. Self-murder 
may be easily shewn to be a complication of in- 
gratitude, contempt of the Lord's gift of life, de- 
fiance, impatience, pride, rebellion, and infidel- 
ity ; nor is it generally the efi^ect of insanih/, (as 
verdicts, in which perjury is committed from false 
tenderness, would lead us to suppose ;) except as 
all are in some sense insane, who are hurried on 
by fierce passions and Satan's temptations. That 
original murderer knows this present life to be the 
only season in w4iich salvation can be obtained ; 
and therefore he tempts men to such excesses as 
destroy the constitution, or as render life misera- 
ble ; and he urges them on to suicide, that he may 
destroy both body and soul by their hands, not 
being permitted to do it by his own power. Ex- 
travagance, discontent, and despondency should 
therefore be most carefully shunned ; and grati- 
tude, patience, and hope, most diligently culti- 
vated, that he may be disappointed. In a word, 
this command requires enlarged benevolence, 
kindness, long-sufl^ering, and forgiveness ; and a 
disposition to seek the welfare, in all respects, of 
every human being. 



€4 A brief Exposition of [ESSAY 

VII. The seventh commandment regulates our 
love to our neighbours, in respect oi iheir puriti/ 
and domestic comfort; and requires the proper 
government of those inclinations which God hath 
implanted in order to the increase of the human 
species. The marriage of one man with one wo- 
man was originally the institution of the Creator, 
and not merely a civil contract, as some pretend : 
these ^^ became one flesh/' inseparably united for 
helps meet to each other, to promote and sliare 
one another's satisfactions, and with united atten- 
tion to educate their common offspring. The en- 
trance of sin and death made way for the dissolu- 
tion of this union ; a variety of evils began to em- 
bitter the relation, and abuses were soon intro- 
duced. But though some things were formerly 
connived at, which accorded not with the original 
institution; yet Christ refers his disciples to that 
as the standard of honourable marriage, as far as 
the change of circumstances can admit of it. The 
force acquired by men s passions, in consequence 
of sin, renders the *' prevention of fornication'' 
one express end of marriage : mutual forbearance 
and reciprocal compliances are now needful and 
incumbent; the sorrows of the female sex, as well 
as the afflictions of life, require peculiar sympathy 
to alleviate the anguish of the sufiering party ; and 
the separating stroke of death leaves the survivor 
free to take another companion. We must not 
then define adultery, as prohibited in this com-^ ' 
mandment, according to ihe judicial law of Moses, 
but by the decision of Christ ; with which poly- 
gamy, and divorces (except for unfaithfulness), 
are utterly incompatible. — It is evident that mar- 
riage, recognized in some appointed way, to dis- 
tinguish it fromillicit connexions, gives each parly 
such a property in the other's person and affec- 
tions, that every violation of conjugal fidelity, on 
either side, is adulterij, according to the New Tes- 
tament ; and is far more deserving of death, (if we 
estimate crimes by their mischievous effects,) than 



IV.] the Ten Commandments, 65 

many offences which are capitally punished, — All 
other commerce between the sexes is prohibited 
by the spirit of this law ; from the temporary con- 
nexions, that are formed and dissolved at pleasure, 
to the lowest scenes of prostitution. The differ- 
ence between the tempters and the tempted, and 
other circumstances, vary the degree of guilt con- 
tracted ; for the seducer's character is diabolical : 
but fornication is in almost every black catalogue 
in the Scripture; and, however men may be de- 
ceived by vain words, its dire effects on the human 
species prove i\\e goodness, as well as t\\e justice^ 
of God, in thus strictly forbidding- it, and threat- 
ening those who violate this prohibition with his 
severest indignation. 

Under the word lasciviousness various transgres- 
sions are denoted, which cannot be mentioned 
without offence ; and every thing which does not 
comport with the design of marriage, though sanc- 
tioned by that name, violates the spiritual meaning 
of the prohibition. All impure discourse, imagin- 
ations, or desires, are likewise condemned by this 
law. *' He that loolveth on a woman to lust after 
** her, hath -fcommitted adultery with hei* already 
*' in his heart." Writing, publishing, vending, 
circulating, or reading obscene books ; expos- 
ing to view indecent pictures or statues, or what- 
ever else may excite men's passions, must partake 
of the same guilt : and wit, elegance, and ingenu- 
ity only increase the mischief, wherever the spe- 
cious poison is administered. All the arts of dress, 
motion, or demeanour, which form temptations to 
heedless youth ; with all those blandishments, in- 
sinuations, amorous looks and words, which sub- 
serve seduction, fall under the same censure. In 
short, the commandment requires the utmost 
purity, both of the body and soul, in secret as 
well as before men ; with a holy indifference to 
animal indulgences, and the strictest govern- 
ment of all the appetites, senses, and passions : 
and it enjoins the desire and endeavour of pre- 



66 ^ A brief Exposition of [essay 

serving the same disposition and behaviour in all 
others, as far as we have it in our power. 

VIII. The eighth commandment is the law of 
love in respect oi property. The productions of 
the earth are obtained, and prepared for use, by 
labour: this gives property, and that justly de- 
scends to the owner's posterity or heirs. From 
this and similar causes, combining their effects for 
ages, the difference in men's circumstances ori- 
ginates. That portion, which we honestly obtain, 
IS •* the bread that God hath given us :" and with 
this we should be satisfied. But men's passions 
crave more, and sloth refuses to labour : hence 
force and fraud are used to get possession of the 
property of others, without their free consent. 
We need not enumerate those violations, of which 
human laws take cognizance : but men may in 
various ways break the divine law, and yet escape 
present punishment. Fraudulent bargains, which 
impose on theignoraBt, credulous, or necessitous; 
abuse of confidence, extortion, exorbitant gain, 
deceitful combinations to enhance the price of 
g2'A^ or Iabc;ir, or to lower I he wages of the poor, 
will be condemned at God's tribunal as violations 
of this command. The overgrown ravager of na- 
tions and provinces will be adjudged a principal 
thief and robber, without any other distinction. 
Defrauding the public, (whether by oppressive 
rulers, who burden the people with merciless ex- 
actions ; or by those who embezzle the treasures 
committed to their stewardship ; or by smuggling;,, 
and in various other ways evading the payment of 
taxes,) constitutes a most atrocious transgression 
of this law. Contracting debts to support vanity 
and luxury, or in pursuit of some scheme of ag- 
graudizement, or for any thing not absolutely ne- 
cessary, without a fair prospect of paying ; taking 
advantage of //7/;7^«i2^ laws to evade payment when 
the insolvents are again able to pay, were they 
contented with a frugal maintenance; all extrava- 
gance beyond the sober allowance of a man's in- 



» 



iv»] the Tax Commandments. 67 

come; and slofhfulness, ox unnecessary subsistence 
upon charity, are violations of it in difterent ways. 
Nay, to withhold from real objects of compassion 
proper relief; or to squeeze the wages of the poor 
so low as hardly to allow them a subsistence, in 
order that men may live in affluence and enrich 
their families, by no means consists with its evi- 
dent demands. In short, the spirit of it prohibits 
the inordinate love of the world, covetousness, 
luxury, and the pride of life ; and requires indus- 
try, frugality, sobriety, submission to Providence, 
and a disposition '* to do to all others,'* in respect 
of worldly property, ** as we would they should do 
'^ unto us," 

IX. The ninth commandment is the law of 
love, as it respects our neighbour's reputation: 
though, in the connexion of human aflFairs, the 
violation of it may likewise affect his property and 
life ; and bearing false witness, in a court of jus- 
tice among us, may be perjury, robbery, and mur- 
der, as well as calumny. In such important con- 
cerns, we should attest nothing of which we hc^V^" 
not the fullest assurance ; and every human pas- 
sion should be watched over, that our evidence 
may not be warped by any of them. We should 
be exact to a zvord in reporting what we know, 
and in speaking the truth, and no more than the 
truth : and equal caution is required injuries, and 
in the judge who decides the cause. — The mali- 
cious invention and circulation of slanderous re- 
ports, to the injury of a person's character, is a 
heinous violation of this commandment. To do 
this in sport, is an imitation of the madman, who 
'* throws about fire-brands, arrows, and death,'* 
for his diversion. To spread such stories as others 
have framed to the discredit of our neighbour, 
when we suspect them to be false or aggravated, 
or even if we suppose or know them to be true, 
when there is no real occasion for it, (such as the 
detection of a mischievous hypocrite or designing 
villain,) is prohibited by this law : for the prac- 



68 J brief Exposition of [esj^ay 

tice results from pride, self-preference,, malevo- 
lence, or conceited affectation of wit and humour. 
Severe censures, bitter sarcasm, ridicule, harsh 
judgments, ascribing* good actions ta bad motives, 
innuendos, misrepresentations, collecting and 
vending family- anecdotes, and various other 
practices of the same nature, consist not v^ith it. 
This commandment is frequently violated by 
authors : a lie or slander is far worse when printed 
than vvhen only spoken,; and religious contro- 
versy is too generally disgraced by the most abo- 
minable calumnies : for bigots of all parties agree 
in mistating the actiops^ misquoting the writings, 
and misreporting the words of their opponents. 
All lies ^e a violation of this law. They are in 
every possible case an abuse of speech, and of 
our neighbour's confidence, and a derogation from 
the value of truth, and almost always injurious to 
mankind. — -Envy likewise of the praise conferred 
on others runs counter to the spirit of the law. 
In short it requires sincerity, truth, fidelity, can- 
ilour; and caution ; with a disposition to honour 
what is honourable in ail men, and to be as ten- 
der cf their reputation as we could reasonably 
expect them to be of ours. With this in constant 
view, our feelings will instrjact us how far the 
rule should extend its influence on our conduct. 

X. Lastly, we are commanded " not to covet" 
any thing that is our neighbour's. This restriction 
is placed as the fence of all the rest; the apostle's 
reference to it* shews that it comprises the utmost, 
spirituality of the law ; and it is a perpetual con- 
futation of all those systems, by which the out- 
ward gross crime is considered as the only viola- 
tion of the command. We must not so much as 
desire any thing whatsoever, which God forbids, 
or which his Providence withholds : and so far 
from levelling' property, or seizing violently on 
Qur neighbour's possessions, we may not so mucl^ 
its hanker after them. The most secret wish for 

* Iloin vii. 7;.a4 



rv.] the Ten Commandments. 69 

another man's wife violates this precept : but to 
desire an union with an unmarried woman only 
becomes sinful when excessive, and when it is 
not submitted to the will of God, if he renders it 
impracticable. We may desire that part of a man's 
property which he is inclined lo dispose of, if we 
mean to obtain it only on equitable terms ; but 
what he chooses to keep we may not covet. The 
poor man may desire moderate relief from the 
rich : but he must not hanker after his affluen<'e, 
or repine even if he do not relieve him. Men, 
exposed to equal hazards, may agree to a propor- 
tionable contribution to him who suffers loss ; for 
it accords with the law of love to help the dis- 
tressed. This exculpates insurance when fairlv 
conducted. Buteveryspecies oi gamin gOY\g'mdiies 
from an undue desire and hope of increasing* our 
property by proportlonably impoverishing other 
men, and is therefore a direct violation of thiis 
law. Public gaming by lotteries, so far from 
being less criminal than other species of that vice, 
is the worst of them all ; for it abets and sanc- 
tions, as far as example and concurrence can do 
it, a practice which opens the door to every spe- 
cies of fraud and villainy ; which is pregnant with 
the most extensive evils to the community and to 
individuals ; which seldom fails to bring several 
to an untimely end, by suicide or the sentence of 
the law ; which unsettles an immense multitude 
from the honest employments of their station, to 
run in quest of imaginary wealth ; and which ex- 
poses them to manifold temptations, unfits them 
for returning to their usual mode of life, and often 
materially injures their circumstances, breaks 
their spirits, sours their tempers, and excites the 
worst passions of which they are susceptible. In- 
deed, the evils, political, moral, and religious, of 
lotteries are too glaring to be denied, even by 
those who plead necessity for continuing them, and 
too numerous to be recapitulated in this place. 
Can it therefore consist wtth the law of God, 



70 A brief Exposition of [essay 

'^ Thou shall not covet," or with the character of 
a Christian, to concur in such an iniquitous and 
injurious system, from a vain desire of irregular 
gain ? Whatever argument proves it unlawful 
for two or three men to cast lots for a sum of mo- 
ney, or to game in any other way, much more 
strongly concludes against a million of persons 
gaming publicly by lottery for a month or six 
weeks together, to the stagnation, in great mea- 
sure, of every other business ; whilst the gain 
made by government, and by individuals, from 
the stakes deposited with them, renders it as im- 
prudent as it is sinful in the adventurers ; for 
every individual stakes three to two on an even 
chance^ if a covetous appeal to Providence may 
be called chance.* — Even Tontines seem not 
wholly excusable, as they constitute a kind of 
complicated wager about longevity, to be decided 
by Providence in favour of the survivors ; and 
must therefore be equally culpable with other 
games of chance. Coveting other men's property 
contrary to the law of love, and enriching the sur- 
vivors, commonly at the expence of the relatives 
of the deceased, are intimately connected with 
them: whilst they lead men into strong tempta- 
tion secretly to wish the death of others, for the 
sake of advantages which they inordinately desire 
and irregularly pursue. — In fine, discontent, dis- 
trust, love of wealth, pleasure, aud grandeur, 
desire of change, the habit of wishing, and every 
inordinate affection, are the evils here prohibited ; 
and we know them to be the sources of all other 
crimes, and of man's misery. And the command 
requires moderation in respect of all worldly 
things, submission to God, acquiescence in his 
will, love to his commands, and a reliance on him 
for the daili^ supply of ail our wants as he sees 
good. 

We cannot close this brief explication of the 
divine law, (in which we find nothing redundant, 

* ProY. xvi, 53. 



IV.] the Ten Commandmeiits. 71 

nothins^ defective, nothing injurious, but all things 
holy, and just, and good,) more properly, than bv 
the words of our church-service, * Lord, have 

* mercy upon us/ (forgive all our past transgres- 
sions,) * and write all these thy laws in our hearts^ 

* we beseech thee.' 



ESSAY V 



On Mans Situation, as a Sinner, in the present 
World. 

The apostle bas defined sin to be the ^* trans- 
** gTession of the law,''^' and whatever, in any 
respect or degree, deviates from that perfect rule, 
is sin, and exposes a man to condemnation. ** By 
^' the law therefore is the knowledge of sin :"f the 
better we understand the holy, just, and good 
commandments of God, the more enlarged will be 
our acquaintance with the vast variety of sins that 
are continually committed, as well as with the evil 
and desert of every transgression ; and a compre- 
hensive knowledge of our whole duty is essential 
to a just estimate of our own character, or of our 
situation in respect to the eternal world. 

But we should not attend only to the require- 
ments and prohibitions of the divine law : its sanc- 
tions also demand our most serious consideration. 
Indeed, strictly speaking, the law, as distinguished 
from the gospel, is merely a rale and a sanction : 
a rule formed by infinite wisdom, holiness, and 
goodness, and enforced by supreme authority; a 
^:inction to be awarded by immutable justice and 
almighty power, according to the declarations of 
eternal truth. Repentance and amendment are 
right, and accord to the spirit of the command- 
ment ; but they make no compensation for trans- 

* 1 Johji iii. 4. t Pxom. iii, ^0, 



72 On Mans Situation, as a Sinner, [essay 

gression, and are not noticed by the law ; and the 
mercy exercised by the Lawgiver has reference to 
the provisions of another covenant. Perfect obe- 
dience is the uniform demand of the precept ; con- 
demnation inevitably follows transgression. — 
*' Whosoever shall keep the whole law, and yet 
** offend in one point, he is guilty of all ;"^ even 
as a man is condemned for violating one of the 
many statutes of the realm, in a single instance, 
though no other oflfence be charged upon him^ 
The apostle therefore declares, that '' as many as 
'* are of the works of the law are under the curse; 
^* for it is written, Cursed is every one that conti- 
*^ nueth not," (during his whole life,) ** in all 
** things which are written in the book of the law, 
** to do them f :" and the moral lazo must at least 
be included in this general language. They alone^ 
who have at all times perfectly kept the whole 
law, can have the least claim to the reward which 
it proposes : for '* the man that doeth" the com- 
mandments " shall live in them," but ** the soul 
** that sinneth shall die.'' And as ** all have sin- 
'' ned, and come short of the glory of God,'' (of 
rendering to him the glory due to his name ;) so in 
this respect ^' there is no difference :" but '* Every 
** mouth shall be stopped, and all the world shall 
*^ become guilty before God ;:j:'' though an immense 
difference will be found between some men and 
others, in respect of the nature, number, and ag- 
gravations, of their offences. All attempts, there- 
fore, in a sinner to justify himself, must result 
from ignorance of God, of the divine law, and of 
his own character; or from a disposition to im- 
peach the strictness of the law and the justice of 
the Lawgiver. 

Our Lord himself explains the import of ^' the 
^^ curse of the law," (from which he redeemed his 
people, ** being made a curse for them,") when 
he forewarns us, that he will say to the wicked at 

♦ Jam. U. 8—11. "^ Gal. iii. 10. Deut, xxvl 15—26. 
X Rom, iii. 9—23. 



v.] in the present World, 73 

the day of judgment, *' Depart from me, ye cursed^ 
*' into everlasting fire, prepared for the devil and 
'* his angels : — and these shall go away into ever- 
'* lasting punishment/'^ In reflecting on this 
awful subject, we should recollect that TTzar/ is con- 
stituted of body and soul ; and that the soul pur* 
poses the act of disobedience, while the body exe- 
rates its purposes ; so that it is highly reasonable 
to suppose, that the soul will at least share in Ihe 
punishment which the law denounces against the 
offender. When, therefore, the apostle would re- 
mind his brethren of their obligations to the Lord 
Jesus, he says/^ Who delivered us from the wrath 
'' to come;"f whence it is evident, that he consi- 
dered himself, and all the Christians in the world, 
as having been exposed not only to present effects 
of the divine displeasure, (from which Jesus does 
not deliver his people,) but also to future condem- 
nation. The original transgression, through which 
*^ by one man sin entered into the world, and death 
^' by sin,'* was indeed a violation of a positive in- 
junction ; but love to God, to himself, and to his 
posterity, absolutely required Adam to obey it : 
so that by disobedience he fell under the curse of 
the law, which doubtless existed and was in full 
force from the creation, in respect of its essential 
requirements. And the event sufficiently proves, 
that all Adam's posterity were interested in that 
transaction, and fell with him : for it is an unde* 
niable fact, that men are universally prone to 
break the law of God, and universally liable to 
pain, suffering, and death. All that truly believe 
the Bible, will rest satisfied with the scriptural ac- 
count of this mysterious subject: others will never 
be able to account for the state of the world on 
any principles that are more rational: and the pros- 
per answer to those, who object to an evident fact 
as inconsistent with divine justice, wisdom, and 
goodness, has been already given by the apost!t% 

♦ Matt. xxY. 41—4(3. , 1 1 Thess. i, XQ. 



74 On Man's Situation^ as a Sinner, [essay 
*' Nay but, O man, who art thou that repliest 
^* against God ^ 

But our situation, as sinners, in the present 
world, will not here be considered so much as the 
effect of Adam's sin, as of our personal transgres- 
sions : for, whatever we might argue concerning 
those '' who have not sinned after the similitude 
*' of Adam's transgression,*' by willingly and know- 
ingly preferring their own inclinations to God's 
express commandments; such as are capable of 
reading this Essay, will hardly pretend that thej 
have never once sinned in this manner. — It is 
evident then, that '^ it is appointed to all men 
*^ once to die :" the sentence ^^ Dust ye are, and 
*^ to dust ye shall return," overtakes every one : 
no vigour, or power, or wisdom ; no learning, or 
^vealth, or efforts, or virtue, can rescue any man 
from this common lot of our fallen race : only two 
exceptions have hitherto been made to the general 
yule; no more are to be expected ; and few have 
ever been so absurd as to think of eluding or over- 
coming the universal conqueror. But, ^* after 
^' death is the judgment :" and though few are 
willing to believe the solemn truth ; yet it would 
have been found equally impossible for any sinner 
to escape condemnation, at that decisive season, 
had not mercy brought in another hope by Jesus 
Christ. 

If we judge of dispositions and actions by the 
holy law of God, we shall not long be able even to 
doubt, but that all men are born in sin, and are by 
nature prepense to evil and averse from good, 
'' That which is born of the flesh, is flesh ;" and 
** the carnal mind," which is natural to us, ** is 
** enmity against God.""^ It is the universal law 
^f the whole creation, that every plant, or animal, 
possesses the properties of that from which it was 
derived. When Adam became a sinner he begat 
sons ** in his own likeness ;" and that, which the 
Creator had pronounced " very good" soon be- 

♦ Kom. yiii, 5^—9. 



v.] in the present World. 75 

came very bad. *' God saw that the wickedness 
*^ of man was great in the earth ; and that every 
'^ imagination of the thoughts of his heart was only 
" evil continually/' '' The earth also was corrupt 
*' before God ; and the earth was filled with vio- 
'* lence." ^' And God looked upon the earth ; 
*' and behold it was corrupt ; for all flesh had cor- 
*^ rupted his way upon the earth ;*"^ and so it evi- 
dently continues to this day. — If men argue, that 
all the wickedness of the world results from edu- 
cation, habit, and example; we enquire, how it 
came to pass, that bad education, bad habits, and 
bad examples, became so general, if the nature of 
man be not bad also J But the impossibility, in 
the ordinary course of things, of ^' bringing a 
** clean thino; out of an unclean, "f points out the 
real cause of the universal prevalence of vice and 
impiety. 

It must be allowed by all observing and impar- 
tial persons, that men in general, in all parts of 
the earth, are very ditferent in their dispositions 
and conduct, from what the law of God requires 
them to be. It is also most certain, that they are 
liable to a vast variety of miseries and pains ; that 
anxiety, vexation, disappointment, and dissatis- 
faction are inseparable from every earthly condi- 
tion, pursuit, possession, and connexion ; that life 
itself is short and uncertain ; that the approach 
and stroke of death is almost always accompanied 
with grievous sufferings, if hot with terror and 
dismay ; that every earthly pursuit and enjoyment 
must shortly be terminated ; and that the body, 
however active, vigorous, comely, pampered, or 
decorated it may now be, must be consigned to 
the dark and noisome tomb, there to moulder to 
its original dust. All this would be very gloomy 
and dreary, even if it could certainly be knovrU 
that nothing further was to be apprehended : but 
a future state of righteous retribution must ex- 
ceedingly enhance the horror of the prospect, to 
• Geu,Yi, fi— 12, t Job sir. 4.. xvi. IK 

E 2 



76 On Matins Situation, as a Sinner, [ESSAr 
such persons as are condemned at the bar of their 
o-^vn conscience. The expectation of a futura 
state seems congenial to the human mind ; and the 
arguments of various kinds, Avhich have been urged 
in proof of the immortality of the soul^ and other 
doctrines connected with it, are so cogent, as to 
evince such expectations to be the result of seri- 
ous reflexion, and not the offspring of credulity, 
superstition, or imposture : nay, facts manifestly 
sliew, that no ingenuity or efforts can wholly eras© 
the idea, even from the minds of such persons as 
are most deeply interested, and most earnestly de- 
sirous, to find it a mere groundless imagination. 

But this expectation of a future state is far too 
^ague and confused for practical purposes. The 
ignorance of men in general concerning the per- 
fections, character, commands, and government 
of God, united to the self-flattery of the human 
heart, preserves them, in great measure, from 
that terror which the thoughts of a future judg- 
inent, if considered apart from the gospel of Jesus 
Christ, must otherwise inspire : so that the more 
men know of God and of themselves, the greater 
horror will be associated with the prospect of death 
and judgment, except it be dispelled by joy and 
peace in believing."^ 

The immortality of the soul, the resurrection of 
the body, a future judgment, and a state of right- 
eous retributions, are doctrines most expressly 
revealed to us by ^* the sure testimony of God f 
and so clear and express are the Scrip tureson these 
topics, that scarcely aiiy thing but the conscious- 
ness of such conduct as weakens the hope of eier- 
iial felicity, connected with reluctance to admit 
the dread of eternal misery, could be sufficient to 
induce men to deny or argue against the real e/e/- 
nit.t/ o{ timi state, which commences at death, and 
shall be confirmed and completed at the day of 
judgment: whilst the absurdity of reasoning against 
the justice or goodness of what God has done^ or 

* Rom. XT. 13,^ 



v.] in the present World. 77 

declared he will do, seems the summit of man's 
pride, presumption, and folly. — The Greeks were 
a speculating people, and could not but have the 
idea oi duration zoitkoiit end, which is all the idea 
of eternity that we can obtain. Now the strongest 
words in their very copious language are employed 
by the sacred writers on this subject ; and I appre- 
hend that the expression, translated y or ever and 
ever, always means eternal in the strictest sense of 
the word. If, however, any one should make the 
trial, he would scarcely find more euergetic 
phrases, in the whole compass of the Greek lan- 
guage, as authorised by the example of ancient 
writers, to express the idea of eternal misery, than 
are to be found in the New Testament. The very 
words are used on this awiiil subject, by which the 
eternity of heavenly felicity, and the eternal exist- 
ence of God, are expressed, and in the same 
manner: the repeated declarations concerning the 
wicked, that ** their worm never dietb,'' (which 
must denote eternal consciousness and self-reflec- 
tion ;) that '^ their fire shall never be quenched ;" 
with the words ^' eternal punishment," ''the black- 
'* ness of darkness for ever," &c. most obviously 
imply this alarming doctrine. 

It may hereafter be shewn, that sinful creatures 
must continue guilty and polluted, yea, must in- 
crease in evil propensities, and multiply crimes to 
all eternity, whatever they suffer ; unless they are 
changed by an exertion of almighty power, and 
pardoned by an act of free mercy. Not the most 
remote hint is given through the v/hole Scriptures, 
that mercy or grace will be vouchsafed to any who 
die in their sins, or that God v\^ill ever annihilate 
his rebellious creatures ; but every thing warranto 
the opposite conclusion. It evidently answers the 
purpose of the enemies of our souls, and forwards 
their work of temptation and destruction, to per- 
suade men that they will not be finally miserable, 
though they continue impenitent, and indulge 
their lusts till death : and the folly and madness of 



78 On Man^s Situation, as a Sinner, [essay 
those who profess to believe the Bible to be the 
word of God, yet sin on, in hopes of finding all 
the denunciations false or unmeaning, which it 
contains to this effect; and who bolster up their 
own and other men's presumption with vain rea- 
sonings and sophistical arguments, is great beyond 
expression ! 

Our sentiments will not alter the purposes of 
God ; it is therefore as irrational as it is uncandid, 
to charge those with w^ant of sensibility, compas- 
sion, or philanthropy, who explain such Scriptures 
in their most obvious meaning; and who warn and 
persuade men by *^ the terror of the Lord," to re- 
pent and seek the salvation of Christ. If several 
persons were fast asleep in a house that was on 
lire, we should express our compassion by alarm- 
ing them speedily, and even violently, and so for- 
w arding their escape ; not by leaving them to 
sleep on, lest they should be too much terrified. 
They who really believe that all impenitent and 
unbelieving sinners will be for ever miserable, 
suppose such men to be in a condition infinitely 
more tremendous than the persons we have men- 
tioned ; and they cannot but endeavour to con- 
vince them of their danger, before it be for ever 
too late: the more they love them, the greater will 
be their earnestness in ^* warning them to flee from 
*^ the wrath to come :" and they often shew their 
philanthropy, by spending their time in incessant 
labours, and by distributing their property, to re- 
lieve the miseries of mankind ; and sometimes by 
laying down their lives for their good. 

We may also observe, that the Scriptures uni- 
formly speak of tzi^o waysy two descriptions of men,, 
and I'wo places to which they are removed at death; 
and never intimate a middle path, state, or cha- 
racter, though there are degrees both of happiness 
and misery : nor do they mention any alteration iu 
the condition either of the righteous or the wicked ; 
except as the resurrection will re-unite their bo- 
dies to their souls, and display to the whole world 



T.] in the present World. 79 

the justice and mercy of God in iiis dealings with 
them. All purgatories therefore, whether before 
or after the day of judgment, are wholly unscrip- 
tural; and all reasonings on this subject are vain 
and presumptuous attempts to remove *^ the great 
** gulph which God hath fixed ;" and calculated 
to take off men from preparing seriously for that 
day, when ** the wicked shall go away into eternal 
*' punishment, and the righteous into eternal 
*' life/' 

It appears, therefore^ that every man lies under 
a twofold condemnation for his sins : he is sen- 
tenced to various temporal sufferings, which are 
to be terminated by death ; and to eternal misery 
in another world : and if any one should object to 
this, on the supposition that his sins do not merit 
so tremendous a punishment, I would enquire, 
\«^hether human legislators and judges ever think 
the criminals themselves competent to decide on 
the equity of their statutes and decisions? Or, 
whether we are indeed capable of determining the 
degree of evil contained in rebellion against the 
authority of the infinite Creator ; and what punish- 
ment the glory of his name, and the everlasting 
advantage of the whole creation, may require him 
to inflict upon trangressors ? In respect of the 
former part of this sentence, alleviations and re- 
spites alone can be expected : but we may hope 
for an entire alleviation of the latter, as we live 
under a dispensation of mercy, through the great 
Mediator of the new covenant. On this salvation 
we may hereafter enlarge ; at present it suffices 
to say with the Psalmist,'* If thou, Lord, shouldst 
** mark iniquities, O Lord, who shall stand ? but 
" there is forgiveness with thee, that thou may est 
** be feared." 

The inevitable certainty of death, the uncer- 
tainty of the time and manner in which each per- 
son shall die; with the manifold troubles and sor- 
rows of life, the turbulency of the passions, the 
remorse and terrors, and the anguish of the clos- 



80 On Man's Situation, as a Sinner, [essay 
ing scene of wicked men, bear no faint resem- 
blance to the confinement, chains, and tortures of 
a condemned criminal, terminating" only in his 
execution. The miseries which they occasion to 
each other, aptly represent those scenes that meet 
the observation of such persons as are conversant 
with prisons ; in which wretched men have little 
relief from the anguish of their own minds, except 
in repr.oaching and plaguing their companions in 
guilt ; while the dissipated, sensual, and noisy 
pleasure, by which at other times they stun re- 
flection, and excite a transient turbulent joy, re- 
sembles the drunken carousals of the criminals 
singing and dancing in their chains, and the infa- 
tuated levity of some of lliem even to the very mo- 
ment of execution. But the believer has another 
prospect opened to his view : he is indeed a cri- 
minal, but he is pardoned and reconcile<l to his 
Prince ; a few days he must abide in his prison, 
previously to his regular discharge ; but, when the 
other criminals shall be led to execution, he will 
not only be set at liberty, but will be admitted to 
the presence and full favour of his gracious Bene- 
factor, ennobled with the greatest dignities, and 
enriched beyond expression. In the mean time, 
the hopes and earnests of such felicity support 
and solace his mind; and he knows, amidst his 
pains and sorrows, that '^ blessed is he whose 
*^ iniquities are forgiven, and whose sins are co- 
'' vered." 

The uncertain continuance of this vain life is 
the term allotted us, by the long-suffering of our 
offended God, to seek the reversal of that part of 
the sentence which relates to our final condemna- 
tion. To direct our course in this important pur- 
suit, " unto us are committed the oracles of God ;* 
^* which are able to make us wiseunto salvation, 
'* by faith in Jesus Christ." Information, coun- 
sels, invitations, warnings, and promises, suited 
to our case, are their given to us ; means of grace 
are appointed in which we may apply for every 



v.] in the present World. 81 

needful blessing ; and especially the Holy Spirit 
is promised to all who humbly depend on his gra- 
cious leaGliiDg-, sanctifyiDg and comforting infiii- 
ences; and seek those blessings by earnest prayer : 
so tbat no man, (whatever his sins, habits, tempt- 
ations, or situation may be,) can come short of this 
salvation; provided he apply for it in the ap- 
pointed way, and with a diligence suited to its 
inestimable value. This is the situation of every 
man, so long as life continues ; for, Wi^itjiidiciat 
blindness and obduracy, to which many are given 
«p, consists in a total and final neglect, contempt^ 
or abuse of this salvation. Bat when death re- 
moves a man out of this world, his opportunity is 
gone, and his slate is fixed to all eternity. 

We are, then, criminals reprieved for a short 
and uncertain time, by the mercy of our Prince ; 
that we may have an opportunity of casting our- 
selves on his clemency, and seeking forgiveness, 
in a way which for his own glory he has pre- 
scribed. If we avail ourselves of this advantage, 
the more terrible part of our punishment will be 
remitted; and the remainder counterbalanced by 
niost animating hopes and consolations, sanctified 
to our greatest good, and soon terminating in 
everlasting felicity : but, if we neglect so great 
salvation, our vain and vexatious worldly pursuits 
and pleasures will soon issue in final and eternal 
misery. 

Our first great business and interest, therefore, 
during our present uncertain state, must be, to 
prepare for death and judgment, by seeking 
** external life, as the gift of God through Jesus 
'* Christ our Lord :'' for if we succeed in this 
grand concern, all inferior disappointments or 
losses will shortly be most ajnply made up to us; 
but if we iciil in this respect, our present suc- 
cesses will only serve to aggravate our future aiz- 
guish. Every pursuit, which is incompatible with 
this primary interest, must be madness and ruin, 
however fashionable, reputable, lucrative, or 
E 5 



82 On Man s Situation y as a Sinner, [essay 

agreeable. Not only inferior defiances, distinc- 
tions, and iionours ; but even crowns and sceptres, 
the splendor of courts, the councils of statesmen 
and senators^ the grand concerns of empires, jea, 
** all the kingdoms of the world, and all the glory 
'* of them,^' dwindle into utter insignificancy, 
and fade as a withering flower, when compared 
with eternal happiness or misery ; ** For what is 
** aman profited, if he gain the whole world and 
*' lose his own soul?" The soul of man, bearing 
the natural image of God in its noble powers and 
faculties ; capable of being renewed to his moral 
image** in righteousness and true holiness;" en- 
dued with the capacity of most exquisite pleasure 
or most inconceivable anguish; and formed to 
subsist in happiness or misery through the count- 
less ages of eternity, is lost, when the favour and 
image of God are finally forfeited ; and when it is 
condemned to endure his tremendous wrath, and 
to be given up to the unrestrained fury of all vile 
affections, in the company of fallen spirits, forever- 
more. This loss is incurred by sin; but the for- 
feiture is ratified by the sinner*s persevering im- 
, penitence, unbelief, and disobedience. The plea- 
sure, profit, honour, power, or ease, which men 
geek by continuing in sin, is the price of their 
souls ; and they are so infatuated as thus to sell 
them for the most worthless trifles, because (like 
our first parents) they credit Satan's lies more 
than the truth of God, through desire of the for- 
bidden fruit ; or because they put off the grand 
concern to a future season, and quiet their con- 
sciences, (as debtors do their importunate credit- 
ors;) by fixing on some future time of intended 
amendment ; or because they think their state 
good, when God's word declares the contrary. 
Thus their opportunity elapses, and too late they 
understand the energy of the question, *' What 
** shall a man give in exchange for his soulT' 

This shews us the importance of our Lord's eX' 
hortation, *' S^ekjirst the kingdom of God, and 



\ .] in the presetft fVorld. 83 

** his righteousness." Admission into that king- 
dom, which God has set up among men by the 
gospel of his Son, the privileges of which consist 
in '' righteousness, peace, and joy in the Holy 
" Ghost;" the holiness and blessings of that king- 
dom for ourselves, and the peace, prosperity, and 
enlargement of it in the world, should be sought, 
by diligence in all appointed means, as our grand- 
objects, with the first and best of our time and 
affections, in preference to all other things, and 
with a willingness to venture, or part with, what- 
ever comes in competition with them; even if that 
should be our estates, liberty, friends, or life it- 
self. We are not allowed to *' fear even them 
** who can only kill the body, and after that have 
** no more that thev can do ;" when this would 
lead us to incur the displeasure of the almighty 
God, *' who is able to destroy both body and soul 
in hell." A proper attention to our worldly busi- 
ness and interests is apart of our duty to the Lord, 
to his church, to the community, and to our fami- 
lies ; every thing lawful and expedient may thus 
be rendered subservient to our grand object ; and 
all things needful will be added to us. But men 
are ruined by reversing this order, and seekingjivst 
*' the world, and the things that are in the world/^ 
namely, '* the lust of the flesh,^ the lust of the eves, 
*' and the pride of life." 

Even where gross vices and open ungodliness 
are avoided, how greatly are persons of all ranks, 
endowments, and professions, *' careful and trou- 
•' bled about many things;" instead of attending 
f imply and diligently to the '* one thing needful," 
and decidedly *' choosing tliat good part, which, 
*' could never be taken from them!" Men's 
thoughts, contrivances, hopes, fears, joys, sorrows, 
maxims^ wisdom, assiduity, and conversation, are 
almost wholly engrossed by the perishing vexa- 
tious trifles of time. Every vague, strange, and 
uninteresting report is more attended to, than 
*' the glad tidings of salvation ;" every science is 



84 On Mans Situation, as a Sinner, [essay 
deemed better worth cultivating, than the know- 
ledge of God ; every question is thought suffi- 
ciently important to set the ingenuity of men at 
work to give it a satisfactory answer, except it be 
enquired, ** What must we do to be saved ?" — 
Such topics as this only excite astonishment, dis- 
gust, and a short silence, till some more congenial 
subject is started ! If a man pretend to teach 
others the way to wealth, to riches, to the enjoy- 
ment of life, or how to appear to advantage among 
their companions, assiduous attention and liberal 
compensation will not be withheld ; but they who 
would teach men in the way of eternal life, must 
not expect much regard, even when they desire 
no other recompence. 

But time and room would fail should we attempt 
to enumerate the proofs of man's folly and mad- 
ness in this respect. Even the very messages of 
God respecting judgment, eternity, and the great 
salvation of the gospel, instead of meeting with a 
serious regard, are frequently set to music, and 
profanely employed to vary the species of plea- 
surable dissipation ! Nay, they are often preached 
out of ostentation, avarice, envy, or strife; heard 
as a matter of curiosity or amusement ; or con- 
tended for in pride, virulence, and furious anger! 
The grand business of most men seems to be, to 
avoid the burden of reflection ; to cause time to 
glide away as imperceptibly as possible ; and so, 
apparently, to shorten the span allotted them to 
prepare for eternity ! Well might the Psalmist 
then say, " Rivers of water run down mine eyes, 
'* because men keep not thy law/'— But, O ye 
giddy sons and daughters of Adam ! what will you 
think of your present pursuits, when death shall 
summon you to God's tribunal ? What will then 
your riches, pleasures, decorations, elegances, 
honours, or dignities avail you? What comfort 
will the knowledge of all languages, and arts, and 
sciences then afford I What will you think of 
your present anxious cares, covetings, envyings. 



T.] in the present World. S5 

repinings, and disputes, when *' the night cometh 
'* in >vhich no man can work?" *' Seek/' then, 
^' the Lord ^vhile lie may be found, eal! upon liim 
'* while he is near: let the wicked forsake his way 
" and the unrighteous man his thoughts; and let 
" him return to the Lord, and he will have mercy 
** apon him ; and to our God, for he will abun* 
^' dantly pardon/' 



ESSAY VI. 

On the Deity 0/ Jesus Christ. 

The doctrine of a Mediator, through whom a just 
and holy God deals mercifully with believers, is 
the grand peculiarity of revelation: it must there- 
fore be of the greatest importance for us, to form 
a proper estimate of the personal dignity of this 
Mediator. The doctrine, which I shall here at- 
tempt to establish from Scripture, may be thus 
stated : ' That Jesus Christ is truly and really 
' God, one with and equal to the Father; being 

* from eternity possessed of all divine perfections, 

* and justly entitled to all divine honours; yei 
' personally distinct from the Father, and so crJIed 

* his own Son, and his only begotten Son. But 

* that in order to the performance of his mediato- 
' rial office, he assumed our nature into personal 
' union with the Deity ; and became One witli us, 
' truly Man, like us in all things, sin alone ex- 

* cepted : and thai he is thus God and Man in one 

* mysterious incomprehensible Person ; so that 
** all the fulness of the Godhead dwells in him 
•' bodily." 

No argument can properly be brought against 
the doctrine of our Lord's essential Deitj/, as here 
stated, from those Scriptures which speak of his 
human nature, his mediatorial office, or his infe- 



86 On the Deity [ESSAV 

riority to the Father in both these respects : for our 
doctrine implies this, and even absolutely requires 
it. We need not therefore insist on this part of 
the subject : it is generally allowed by all, except 
deists and atheists, that *^ Christ is come in the 
** flesh :*' though numbers contend that he could 
not have come in any other way ; and others deemi 
him a mere creature, though of some supra-an- 
gelic nature ; and maintain that he is called God 
only in consequence of his mediatorial exaltation. 
But the idea oi'di creature, however exalted, beiJig 
advanced to divmity , is so repugnant to all rational 
principles, as well as to the declarations of Jeho* 
vah, that ** he knows no God besides himself, and 
** will not give his glory to another," that it will 
not be necessary to discuss the subject before us, 
with any particular reference to these distinct 
opinions. It will fully answer the purpose, if w© 
can evince, that our Hedeemer is by nature *^ God 
** over all, blessed for evermore.'' At present I 
shall adduce a few select arguments in direct proof 
of this point; leaving some other things, that be- 
long to the subject, to be considered in the next 
Essay. 

I. The reader will naturally turn his thoughts 
to those Scriptures in w^hich Jesus Christ is ex- 
pressly called God and Lord. ** Without con- 
** troversy," says the apostle, '* great is the mys- 
'* tery of godliness, God was manifest in the 
^' flesh. "^ He allows that the doctrine which he 
advanced was very mysterious, and that this could 
not be controverted or denied : but he seems to 
glory in it on that very account, because he consi- 
dered it as THE GREAT MYSTERY OF GODLI- 
>vjKSS. We may therefore be sure, that they who 
would so interpret the words as to render his doc- 
trine scarcely mysterious at all, do not understand 
them : but all who suppose him to mean that Jesus 
was Emmanuel, God with us; that the child 
born at Bethlehem was the mighty God, as th© 

♦ iTira. iii. 16. 



TI.] of Jesus Christ. 87 

prophet foretold;* consider this proposition both 
as a great mystery, and as the source, centre, and 
support of godliness. It would be superfluous, in 
this brief attempt, to do more than refer the reader 
to the well known passages, which are commonly 
brought forward in this argument ;+ and to intreat 
him to read them with attention, as the word of 
God, and with earnest prayer to be enabled to 
understand and believe them : for it seems impos- 
sible for human language to express any sentiment 
more strongly than they express the Deity of 
Christ. He, *^ who was in the beginning with 
*' God, and was God ; who made all things," 8o 
that ** without him was not any thing made that 
** was made;" by zi)hom, andybr ivhom, all things 
" were created, and by zchom all things consist,*' 
and who *^ upholds all things by the word of his 
power ;" must be *^ God over all, blessed for ever- 
'• more :" for '* he that made all things is God ;'' 
which surely none but an avowed atheist will 
deny. 

These, and several other passages of the same 
kind, will come again under consideration, towards 
the close of this Essay: and this first argument 
may be concluded by intreating the reader to con- 
sider what the apostle could mean by saying, 
** The second Man is the Lord from heaven/'i if 
Christ be a mere man, or a created being. 

II. Several texts of the Old Testament concern- 
ing Jehovah are applied in the New to Christ. 
The prophet Joel declares, that ^^ whosoever shall 
'* call on the name of Jehovah shall be delivered :'' 
and the apostle Paul expressly refers this to 
Christ :§ for he adds' *' How shall they call on him 
'* of whom they have not heard ? or how shall they 
*' hear without a preacher r" It is manifest, thai 
Joel predicted the judgments which awaited the 
Jews for rejecting the Messiah rj] but certainly 

• I5. vii. 14. ix. 6. 1 John i. 1-^18, Phil. ii. 5-— 8. Col. i. 
i5— 17. Heb. i. $ 1 Cor. xv. 47. § Joel ii. 32. Eom. x. 

13—16. Ii Actsii. 16—21. 



88 On the Deity [KSSA:r 

they did very earneslly call upon Jehovah the God 
of their fathers, to deliver them from the power of 
the Romans; yet they were not delivered, because 
they would not join with those who called on the 
name of Jesus ; and they only who called on him 
were saved. As therefore *^ the Scripture cannot 
" be broken," Christ must be Jehovah ; Paul con- 
sidered him as such, and the event demonstrated 
him to be so. — The Psalmist says, '* Taste and see 
*' that Jehovah is good ;" and to this the apostle 
manifestly refers, when he uses these words, ** If 
•' so be ye have tasted that the Lord is gracious — 
•* to whom coming as to a living Sione^ &c.'' and 
in what follows, the attentive reader will perceive, 
that he applies to Christ, in the most unreserved 
manner, what the prophet had spoken of ^^ Jeho- 
*' vah, God of hosts himself.'''* — The Evangelist, 
mentioning a most extraordinary vision of Jehovak 
in his temple, with which Isaiah was favoured,, 
declares that the prophet *' then saw the glory of 
" Christ, and spake of him."f — Paul applies to 
Christ's coming to judgment, what the same pro- 
phet had written of Jehovah swearing by himself, 
that ^* every knee should bow down to him, and 
*' every tongue should confess toGod."J: Indeed 
the whole passage referred to, especially the last 
verse, *^ In Jehovah shall all the seed of Israel be 
** justified, and shall glory," proves that Emmanuel 
was especially meant, in whom alone believers are 
justified and glory. § 

Instances of this kind might be easily multiplied 
did not brevity forbid : but I would rest the argu- 
ment principally on those which follow. Jehovah, 
speaking to Moses, declared his self-existent, im- 
mutable, and eternal Deity, by saying I AM that 
I AM ; and ordered him to inform Israel, ** that 
*' I AM had sent him to them :" this Christ ex- 
pressly applied to himself when he said to \h& 

* Ps. xxxiv. 8. Isa. viii. 13—15, xxviii. 16. 1 Pet. ii. 5 — 8. 
i Isa. ▼!. John xii. S9 — 41. X Iti** xlv. 21 — 25. Koaa, xiv. 
5*-ltj. § 1 Cor. i. 30—31. 



Ti.] of Jesus Christ. ,89 

Jews, '* Before Abraham was, I AM."* Had he* 
said, ' Before Abraham was, 1 zous,' it w'odld suf- 
ficiently have proved his pre-existence, as far as 
men believe him to be the Truth, or to speak 
truth: but we cannot affix any meaning to the 
words as' they now stand, unless we allow him to 
be the eternal God. This his enemies of old 
clearly perceived, and therefore they went about 
to stone him for blasphemy: nor can they who 
deem him only a man fairly dissent from this deter- 
mination, however it may be convenient to them 
to palliate the language he emplojed. Should we 
render the words " I "am HE;'' they are then equi- 
valent to those of Jehovah, ^* Before the day zvas 
** I AM HE ;"t and the use of the present tense, 
with reference to Abraham who lived so many 
ages before, perfectly discriminates this passage 
from all others, in which the same expression is 
used either by our Lord or any other person. 
Indeed the language of the passage in Exodus, 
and that of Luke concerning it,]: lead us to consi- 
der the eternal Son, the great Angel of the cove- 
nant, as the Speaker on this occasion : and who- 
ever attentively compares the appearances of Je- 
hovah to Abraham, Moses, Joshua, Gideon, and 
many others, with the words of the Evangelist, 
■ * No man hath seen God at any time, the only 
** begotten Son — hath declared him ;" will be apt 
to conclude that all these discoveries were of that 
very person in the form of God, who afterwards 
appeared in the form of a servant. 

Again, Isaiah introduces Jehovah, saying, *' I 
*^ am the First, and I am the Last, and besides me 
*' there is no God." This Christ, appearing in 
vision to John, expressly and repeatedly claimed 
to himself,§ '' Fear not, I am the First and the 
*' Last : I am he that liveth and was dead, and 
** am alive for evermore.'' How can any reason- 
able man suppose, that Jesus, had he been no 

* Exod. iii. 14. John viii. 58. t tsa. xliii. 13. t Acts vii, 
^— S7, $ I^a. xUv. 6, Ket. i. 8. li. 17, 18. ii. 8. xxii* 13, 



&0 On the Deity [essay 

tnore than a mere creature, would have used such 
languag-e, and appropriated to himself the very 
M^ords, by which Jehovah declared his own eter- 
nal power and Godhead J^ Finally, Jehovah claims 
it as his prerogative *' to search the hearts and try 
** the reins :" and Christ most emphatically says, 
'* And all the churches shall know that " I am He 
** which searcheth the reins and hearts/'f Did 
any holy creature ever use such language ? Or 
would the holy Jesus, if he had not been One with 
and equal to the eternal Father ? 

III. We may next consider some things, which 
Christ spoke concerning himself, or his disciples 
concerning him, as manifest proofs of his Deity. 
'* Destroy," says he, ** this temple, and in three 
'* days I will raise it up again : but he spake of 
'* the temple of his body/'J Not to insist on the 
appropriate sense in which he called his body a 
temple, as the immediate residence of his Deity, I 
would enquire whether it be not an act of divine 
power to raise the dead ? whether any mere man 
ever raised his own body, after he had been vio- 
lently put to death ? and whether God did not ac- 
tually raise again the man Christ Jesus ? The 
obvious answer to these questions will evince, 
that Christ had a nature distinct from his man- 
hood ; that he was truly God, as One with the 
Father ; that he had '* power to lay down his life, 
'^ and pozi^er to take it again ;" and that by so doing 
be proved himself to be the Son of God, in that 
sense which the Jews deemed blasphemy. For 
the priests condemned him to death as a blas- 
phemer, because he spoke of himself as the Son 
of God.'' 

Again he saith to his disciples, '* I will give 
'^ you a mouth and wisdom; which none of your 
'^ enemies shall be able to gainsay or resist." Now 
who can give a mouth and wisdom but God only ? [J 

* Isa. xli. 4. xliii. 10—13, xlviii. 11, 12. ^ Jer. xvii.lOo. 

KfT. ii. 23. X John ii. 19— i^l. § Matt. xxvi. 61— 60v 

Juhii iix. 7, d Exod. iv. 11. Fiov, ii. 6, Luke xxl, 15. 



VI.] of Jesus Christ, 91 

Did any mere man or holy creature ever advance 
such a claim, or induce others to form such expec- 
tations from him ? Yet according to this promise, 
the Evangelist says, '' Then opened he their un- 
" derstandings to understand the Scriptures."* — 
To Nicodemus, who was astonished at his dis- 
course on regeneration, he said, ^* If I have told 
*' you earthly things, and ye believe not, how shall 
'* ye believe, if I tell you of heavenly things ? And 
*' no man hath ascended into heaven, but he that 
** came down from heaven, even the Son of man 
'* who is in heaven. ''f But in what sense could 
the Son of man be said ** to come down from hea- 
** ven," and at the same time ** to be in heaven,** 
even when he was speaking on earth, if there had 
not been such an intimate union between the man 
Christ Jesus, and " the Word which in the begin- 
** ning was with God, and was God," that what 
belonged to the one nature might properly be said 
of the other ? Thus it is said that** God purchased 
^* the church with his own blood," because he who 
shed his blood was God as well as man. In like 
manner ** the Son of man was in heaven," because 
that Person, whose omnipresence filled the hea- 
vens, was also the Son of man : and this was 
doubtless a specimen of those heavenly/ things, 
which are far more mysterious than regeneration. 

The same conclusions may undeniably be drawa 
from our Lord's w^ords when he says, ^' Where two 
" or three are gathered together in my Name, 
" there am I in the midst of you;" and, ** Lo, I 
*^ am with you always, even to the end of the 
** world."^ These are certainly equivalent to the 
promises of Jehovah in the Old Testament, that 
he would be with his people in all their trials ; and 
can by no ingenuity be separated from the attri-» 
bute of omnipresence : for Christ, as Man, is in 
heaven, and not personally present with his minis- 
ters and congregations. — ** No one," says he, 

* Luke xxW. 45. ^ John iii. 12, 13. 

iMatt. xviii.gO. xxvlri* 20. 



92 On the Deifi/ [essay 

" knoweth who the Son is, but the Father ; nei- 
"' ther knoweth any one who the Father is, save 
''the Son, and he to whom the Son will reveal 
** bim."'^ Can any one deny this to be an as^^er- 
tion, that the Son is equally incomprehensible witli 
the Father ; and a declaration that all knowledge 
of God is erroneous, which is not learned by faith 
in Christ I 

When he was called to account (probably before 
the sanhedrim,) for healing on the sabbath-day ;t 
he answered, ** My Father worketh hitherto^ and 
^* I ¥/ork;" and the Jews considered this as a de- 
claration that ^^ God was his ozorf Qlov) Father, 
and as ^* making himself equal with God/' His. 
subsequent discourse, in which he stated his union 
of counsel and operation with the Father, and of- 
ten referred to his human nature and mediatorial 
undertaking, has been 'frequent!}^ misunderstood : 
but surely He, who spoke of" quickening whom 
"he would," of ^Miaving life in him self /"^ and of 
being ^' honoured by all men, even as they ho- 
" noured the Father that sent him," cannot be 
thought to have objected to the inference, which 
the Jews had drawn from his first assertion. — In 
like manner, when he had said," land my Father 
" are One," one being of Deity, (Shov, liumen,) 
and the Jews in consequence charged him with 
blasphemy, " because being a man, he made him- 
" self God ," his answer, which concludes thus, 
" that ye may know and believe, that I am in the 
" Father, and the Faiher in me," could not be 
intended as a denial of their allegation ; though we 
should allow that he waved the further discussion 
of the subject, by referring to the language of 
Scripture concerning magistrates as types of the 
Messiah, The Jews at least did not understand 
it as such, for they renewed their attempts to seizq 
and stone him as a blasphemer.t 

ft would not consist with brevity to consider 

* Matt. xi. n, Luke x. 2i^. t John v. 16 -47. 

% John X. 27—39. 



Ti.] of Jesus Christ. 93 

particularly our Lord's words to Martha, '^ lam 
*^ the Resurrection and the Lite ; he that believ- 
^^ eth in me, though he were dead yet shall he live : 
^' and whosoever liveth and believeth in me shall 
'^ never die ;" his reply to Philip, ^^ He that hath 
'^ seen me, hath seen the Father ;" ^^ I am in the 
*^ Father, and the Father in me ;" with other ex- 
pressions of his last discourse with his disciples ; 
" They have both seen and hated both me and mj 
'' Father ;" " All things that the Father hath aro 
*^ mine f " Glorify thou me with thine ownself, 
^^ w^ith the glory which I had with thee before the 
" world was;" ^^ All mine,'* (in the neuter gendeVy 
implying all things, as well as all persons,) *^ ara 
''thine, and thine are mine;" and others of simi- 
lar import.*" If Christ be no more than a man, or 
a created being, such language can only serve to 
perplex a plain subject, and mislead a simple 
reader : and it is evident that much learning, in- 
genuity, and labour are required, to put any plau- 
sible sense upon it, when his Deity is denied. 

But our Lord's repeated promise of sending ths 
*' Holy Spirit, to convince the world of sin, and 
*^ of righteousness, and of judgment ;" to *^ glorify 
'** him," and " to teach and comfort his disciples," 
vFequire a more particular consideration. Without 
anticipating the subject of a future Essay, on the 
-Deity and Personality of the Holy Spirit, we may 
assert without hesitation, that such promises could 
not properly have been given by any mere servant 
of God. The Holy Spirit must denote either a 
divine Person, or the one living and true God, 
operating in a peculiar manner on the minds of 
men: and is it not palpably absurd to suppose, 
tliat any mere creature should direct, or send, the 
Spirit of God, in either of these senses? — The 
believer's union with Christ, and with the Father 
through him, has sometimes been considered as 
coincident with our Lord's union with the Fa- 

• Johii xi. 25. xir. 7-— 11. xvl, 15. xvii, 5. 10. 



94 The Deity of [essay 

ther :* but can it be thought, that any Christian 
is one with God in such a sense, that the Holy- 
Spirit may as properly be called his Spirit, as 
the Spirit of God? Yet he is frequently called 
the Spirit of Christ, as sent by and proceeding* 
from him.f Indeed the words of Christ, by which 
the promise of the Spirit is introduced, are very 
remarkable : *' Whatsoever ye ask in my name, */ 
^ will doit r% 

The language of his disciples should also be no- 
ticed. They repeatedly observe, ** that he knew 
** the thoughts of men:" and the apostle John ex- 
pressly says, that ** he knew all men ; and needed 
*' not that any should testify of man, for he knew 
'* what was in man J' ^ If this was an undeniable 
ascription of omniscience ; yet Peter certainly 
appealed to that divine attribute without any re- 
serve, when he said, ** Lord, thou knozcest all 
^' things, thou knowest that I love thee."|| The 
attentive reader of the Evangelists will observe 
for himself many expressions of a similar nature, 
which are never used of prophets, apostles, or 
angels : these serve to shew us what the disciples 
thought of their Lord. Thus John remarks, that 
by his miracles he '^ manifested forth his glory f 
whereas all other prophets and saints referred all 
their works to the glory of God alone/'^I 

The testimony of John the Baptist is peculiarly 
important in this enquiry. He was filled with 
** the Holy Ghost from his mother's womb;*' being 
** more than a prophet/' and ^* great in the sight 
** of the Lord*' above all that had been born of 
woman.^* Yet he counted himself unworthy 
^* to loose the Redeemer's shoe-latchet :" and he 
declared, that *' of his fulness" he and all his fel- 
. low-servants ** had received ;" that ^* he needed to 
*^ be baptized of him," and that Christ " came 

♦ Job. xlv. 20. xvli. 21—23. t Joh. xv. 26. xvi. 7, 13—15, 

Rom. viii. 9 — 11. $ Joh. xiv. 13 — 18. $ Joh, ii. 24, 25. 

2 Chron. vi. 30. Jer. xvii. 9, 10. U John xxi. 17. % John ii. 11^ 
»♦ Luke i.l5. vii. 26— ^^8. 



VI.] of Jesus Christ . 95 

*^ from heaven, and was above all." And though 
Jesus was the younger man, yet John assigned as 
the reason why he was preferred before him, 
*^ that he teas before him," which is absolutely de- 
cisive in respect of his pre-existeuce.^ To such 
41 degree did this most excellent servant of God 
abase himself, and exalt the Saviour! and in this 
he was a perfect contrast to those who manifestly 
exalt themselves and degrade him. — The words of 
Gabriel to Zacharias concerning John are also 
very remarkable ;^^ Many of the children of Israel 
^' shall he turn to the Lord their God ; and he 
*^ shall go before him," (even before the Lord their 
God,) " in the spirit and power of Elias." John 
was the forerunner of Christ, and was sent to pre- 
pare his way before him : who then can doubt, but 
that the angel considered the Messiah, that was 
about to appear, as Emmanuel— as the Lord God 
of Israel? This the prophets had foretold ; and 
one of them says, ^* The Lord w hom ye seek shall 
" suddenly come to his temple, even the Messen- 
** ger," or Artgel, " of the Covenant.^'t — \Ye find 
Jehovah op Hosts repeatedly saying to ano- 
ther prophet, *^Thoa shalt know that JehovapT 
'' OF Hosts hath sent me to thee."l And when 
*' the Word became flesh, and dwelt among men/' 
all his true disciples ** beheld his glory, the glorj 
*' as of the only begotten of the Father, full ^ 
'* grace and truth. "§ 

IV. The works which Christ hath undertaken, 
or performed, evince his Deity. He, " who ere- 
*' ated all things, and upholds them by the word 
*• of his power, "*^ come a Light into the world/' 
^' to be the Light of the world,'' and to ** enlight- 
*' en every man that cometh into the world.''|j 
'' That eternal life, which was with the Father/' 
was manifested to be the life of men.*[ He has 

♦ Matt. iii. 11—14. Jolm I. 15. I?i. 27—36. 

i Luke i. 16, 17. Isa. xl. 3,4. 9—12. Mai. iii. 1. Hag. ii,7— 9. 

; Zee. ii. 8—11. vi. 12—15. xiii. 7. $ John i. 14. 

IJoha i. S— 9. Yiii. 12, xii. 46. f 1 John i. 1—3. 



86 On the Deity [ess at 

engaged to give eternal life to all his true disci- 
ples, notwithstanding the opposition of their ene- 
mies ; to prepare mansions in heaven for them ; 
to receive them to himself; to raise the dead by 
his word ; to judge the whole world; and to de- 
stroy all his adversaries ** with everlasting de- 
" struction, from his presence, and from the glory 
*' of his power ;" by which *' he is able even to 
" subdue all things unto himself. '^^ But can any 
thing, except omnipotence and omniscience, ful- 
fil these engagements? — The apostle speaks of 
Christians, as *' looking for the glorious appear- 
'^ ance of the great God, and our Saviour Jesus 
** Christ :"f now the great God will not appear at 
the day of judgment, in his Essence, (for ** no 
** man hath seen or can see him ;") but Christ will 
appear as the great God, our Saviour and Judge, 
in his own glory as Mediator, and in theglorj of 
the Father ; exercising all divine perfections with 
sovereign authority, before the whole world : and 
indeed his language respecting that decisive sea- 
sou is uniformly majestic beyond expression, as 
every attentive reader must perceive. He is like- 
wise '* exalted to give lepentance ;' he is '* the 
^* Author and Finisher of faith;'' and even, when 
he was ** in the form of a servant," he had ** power 
'^ on earth to forgive sins." *' He has the keys of 
'' death and the invisible'world :" '* Angels, prin- 
** cipalities and powers are subject to him;'' 
nay, they are ** the angels of his power;" and 
*' all creatures serve him." — Who then is this 
'' Son of David V Is he not '' the Son of God r 
Is he not the Root as well as the Offspring, of 
David ? who, for that reason, " in spirit called 
'* him his Lord/' many ages before he became his 
Son : for he is *' the' Lord of all," '' the Lord of 
'* glory," and ^* the Prince of life." 

It must evidently be absurd to ascribe all this to 
a deiived and delegated power; for how can oai- 
nipotence, omniscience, or omnipresence be com- 
♦ 3 Tbcss. i, r^io. ybw. ill n, ^ 'lit, ii. 3, 



Ti.] of Jesus Christ. 97 

municated, or exercised by a mere creature ? In- 
deed Jehovah himself expressly declares, that 
^' He made all things 65/ himself f and *' will not 
" give his glory to another ;" and that '* there is 
^* no God and Saviour besides him.''* The man- 
ner likewise in which Christ wrought his mira- 
cles, in general without the least appearance of 
relying on any power but his own, was very dif- 
ferent from that of prophets or apostles: for vvhile 
they took great care to have it understood, that 
they were merely the instruments of him in whose 
name they spoke, lest the honour should be 
ascribed to them, //eautlioritatively issued his man- 
dates in his own name, acted evidently by his own 
power, and manifested forth his own glory. f 

V. This appears still more conclusively in the 
behaviour of our Lord towards those who honoured 
him. The servants of God have always decidedly 
refused every kind and degree of honour shewn 
them, which seemed in the least to interfere with 
the glory of God. The Scriptures referred to;}: 
must put this beyond a!l doubt. Yet it is obvious 
that Jesus did not object to similar honours ; nay, 
that he most *^ honoured those" who thus *' ho- 
** noured him f '§ and approved of men in exact 
proportion, as they had high thoughts of him, and 
large expectations from him. Nor is there a sin- 
gle exception to this rule in his whole history ; 
for his answer to the young ruler, who called him 
'* good Teacher," was in fact an intimation that 
he did not think highly enough of him, and mis- 
applied the epithet good in giving it to one whom 
he deemed a mere man like himself.— When the 
centurion eompared his power over all diseases, 
even in such persons as were at a distance, to his 
own authority over his soldiers and servants, 
Christ highly commeaded the greatness of his 
faith. ij When the aiilicted parent besought him 

* is. xllii. 10, 11. xliv. 8. 24. + Joh. ii. 11. % Gen xli. 16. 
I>*u.u. 28— 30. Acisiii. 12, 13. x. 25, 26. xiv. 14, 15. llev.xix. 
lU. xnW. 9. § 1 isam. ii. oO. |! Mali. viii. 8—10. 

f' 



08 On the Deitif [essay 

to help his unbelief, and when the disciples desired 
him to increase their faith, no intimation was given 
that their language was improper : but who can 
believe that apostles would have approved of such 
requests being made to them :^' He received 
without reserve that prostration, or worship, 
against which prophets, apostles, and angels re- 
solutely protested when offered to them :f and 
when various opinions were formed of him, he 
always countenanced those which attributed the 
highest dignity to him, and even suggested still 
Biore exalted apprehensions of his glory. t How 
can we account for this ? Must we not conclude, 
eitber that the servants were more humble, and 
more jealous for the glory of God, than his be- 
loved Son ; or that Christ was conscious, that 
^•' all men ought to honour him, even as they ho- 
'^ nour the Father ?" for it is manifest that he 
readily accepted of those honours, which they 
most strenuously rejected. 

VI. The undeniable instances of divine wor- 
ship paid to Christ, constitute another most con- 
clusive argument. Worship, properly so called, 
is an ascription to any Being of the peculiar ho- 
nour of the Deity. To supplicate a creature, 
though visibly present, for those blessings which 
God alone can bestow, is idolatry; because it 
ascribes omnipotence to that creature. It is the 
same to pray to any being, when not sensibly 
present, even for such deliverances as a creature 
might afford ; because it ascribes to that creature 
omnipresence, or omniscience ; which proves all the 
prayers of Papists to saints and angels to be idol- 
atry. The petitions before mentioned, for ** in- 
" crease of faith," were acts of worship paid to 
Christ; as w^as the address of Thomas, *' my Lord, 
** and my God !" nor would any holy man or an- 
gel have received them. The form of baptism, 

* Mark ix. 24. Lul^e xvii. 5. 

iMatt. viii. 2 xv. 25. Luke xvii. 16. Job, ix. 35— 38. 

t Mattxvi. 13—19. John xi. 12—17. 



VI.] of Jesus Christ. 99 

•* in the name of the Father, and of the Son, and 
** of the Holy Ghost,'' must he considered as an 
appointed adoration of the Son and Holy Spirit, 
equally v/ith the Father, or we must admit the 
greatest absurdities. No doubt, Stephen wor- 
shipped Christ when he prayed to him to ^'receive 
*' his spirit/' and not to impute his death to his 
murderers ; or on similar grounds we might deny 
Christ's own prayers to the same effect, when he 
hung on the cross, to be an adoration of the Fa- 
ther.* — What candid person can deny, that Paul 
addressed Christ concerning ** the thorn in the 
^' flesh r for when the Lord answered, that *^ his 
" grace was sufficient for him," he even *' gloried 
*' in his infirmities; that the power of Christ might 
'' rest upon him."f Did he not pray to Christ 
when he said, " Now God himself and our Father, 
'^ and the Lord Jesus Christ, direct our way unto 
*^ you ?'* And, ** Now our Lord Jesus Christ 
** himself, and God even our Father, comfort 
'^ your hearts, and stablish you in every good 
" word and work ft Such instances shew how 
familiar it was to the apostle '' to honour the Son, 
^* even as he honoured the Father ;'* and to con- 
sider this as tending to the '* glory of God the 
** Father."§ — The apostolical blessing is an act of 
worship resembling that appointed by Moses ;ij 
yet Christ and the Holy Spirit are joined in it: 
and doubtless he was prayed to whenever *' grace 
'* and peace*' (the sum of all spiritual blessings,) 
were sought '* from God our Father, and from 
** our Lord Jesus Christ." Indeed it was the 
grand peculiarity of Christians, that ** they called 
'* on the name of the Lord Jesus ;''^ and those 
who have attempted to interpret such expressions 
in some other sense, do as little credit to their 
critical talents as to their orthodoxy. Not to 

• Luke xxiii . 34. 46. Acts vii. 59, &). 1 1 Cor. xii , 7—10, 
X 1 Theis. iii. 11—13. 2 Thess. ii. 16. 17. 
i Phil. ii. 11. I Numb, vi, 24-27. 2 Coi. \nu 14, 

^ Acta ix. 14.21. iCor. i. 2. 

F 2 



100 On the Deiti/ [ESSAY 

iiiuhiply instances, to which some possible objec- 
tion might be made; the words of Peter ^ are in- 
capable of any other construction, than that which 
ir.akes them an act of divine adoration to Christ, 
** Grow in grace and in the knowledge of our Lord 
" and Saviour Jesus Christ : to him be glory both 
^^ now and for ever. Amen." 

As all the angels of God were commanded to 
^vorship his incarnate Son ; so, when " a door was 
*^ opened in heaven," the whole angelic host is in- 
troduced as joining the company of redeemed sin- 
gers, in ascribing eternal honour and praise to 
'^ the Lamb that was slain/' in union with '' Him 
*^ that sitteth on the throne ;"f and no words can 
possibly be more emphatical than those used on 
these occasions. Can any man, then, after read- 
ing them, assert, that Christ is a mere created 
Being ? or that it is idolatry to worship him ? Or 
will he pretend to believe that book to be the iiu- 
erring word of God I or can he disprove its divine 
inspiration ; when its prophecies have been so 
remarkably accomplished ? — This shew^s that our 
■version is faithful in another place,t and that every 
Christian ought to join the saints of old in saying, 
*' Unto him that loved us, and w^ashed us from our 
** sins in his own blood, — be glory and dominion 
^^ for ever and ever. Amen." 

VII. Lastly, our doctrine is confirmed by the 
absurdities into which its most able opposers have 
been driven. Such men have principally laboured 
to invalidate those texts w^hich seem most explicit 
on the subject : though we could prove our doc- 
trine, even if these evidences were set aside. I 
haye therefore declined adducing one testimony in 
the Epistle of John, which is decisive, if genuine, 
(as upon the whole I suppose it to be ;) because 
its authenticity has been so much disputed. || A 
shoi't specimen, however, may shew with what 
success they who deny the Deity of Christ have 

♦ 2 Ptt. ill. 18. t Hev. v. vii. % Rev. i. 5, 6. 

It 1 John V. 7, 8. 



VI.] of Jesus Christ. 101 

laboured. The Psalmist, and from him the apostle, 
says of the Messiah, '* Thy throne, O God, is for 
" ever and ever."^ To eltide the obvious infer- 
ence from this text, it has been said, that the 
words may be rendered, '* God is thy throne for 
** ever and ever." We read that " heaven is God's 
" throne, and the earth is his footstool;" but who 
can conceive God himself to be the throne, on 
which a creature should reign to eternity ? In- 
stead of *^ God was manifest in the flesh," f some 
would read it, ^'zcho was manifested in the flesh;" 
in which case God must be the antecedent, as the 
context shews ; and then the sense remains pre- 
cisely the same. Others would read it, *' zchick 
'* (^mystery) was manifested in the flesh :'' and then 
the mystery must be that, to which all the subse- 
quent clauses in the verse refer ; and, whatever 
may bethought of the other propositions, *^ which 
*' mystery was received up into glory" will scarcely 
be deemed the language of inspiration, by any 
who do not prefer nonsense to orthodoxy. But 
sometimes these persons seem disposed to retain 
our reading, and to explain the expression to mean 
' that the wisdom and power of God were con^pi- 
' cuous in Christ,' which would be also true of 
Peter or Moses ; and so this '' great mystery of 
*^ godliness" at length is found to be no mvstei-y 
at all. 

When incredulous Thomas was at last con- 
vinced of Christ's resurrection, he exclaimed, *' My 
^' Lord, and my God !" And it cannot seem won- 
derful to those, who consider that he knew the 
Messiah was to be called Emmanuel^ and had 
heard him say, '*He that hath seen me hath seen 
'' the Father ;'' that he should be convinced of his 
Deity by his resurrection from the dead.t To set 
aside this testimony, it has been said, that the 
apostle's words were the language of astonish- 
ment, and not of adoration ; as men often exclaim^ 



Pa. xlv. 6, 7. Heb.i. 8,9. 1 1 Tim. iii. 15, 16. 

:^ John XX. 26— 3i. Horn. L 2, 3. 



102 On the Deity [essay 

my God! when greatly surprised. But are not 
such exclamations manifest violations of the third 
commandment, and certain proofs of irreverent 
contempt of the name of God ? Who then can be- 
lieve that the apostles used such profane langcuage 
before Christ, without meeting with the least re- 
proof for it?^ Surely such a solution must be 
improbable in the highest degree ; and they who 
can admit it have no right to despise other men's 
credulity. But indeed, the words cannot admit of 
any such construction, consistently with the idiom 
of the original language. 

That most august passage, with which John 
opens his gospel, has been so construed, in order 
to evade our inference from it, that the nominative 
case to the verbs used in it must be changed again 
and again, without the least intimation given of it^ 
contrary to all the rules of grammar. By others, 
the Word is supposed to mean nothing more, than 
the energy or power of God, which was eternally 
with him and essential to him, by which he made 
the world, and which was manifested in the man 
Jesus : bat can any one in his senses suppose, that 
this was all the meaning of the apostle*s introduc- 
tion to his gospel, of the sublime things he says of 
the Word, and of his ** becoming flesh and dwell- 
** ing among usr" If any one should think so for 
a moment, a second attentive perusal must surely 
convince him of his mistake. Aware of this, it is 
now deemed convenient to set it aside as no part 
of revelation. 

The interpretation given of another decisive 
evidence,f is grounded on a proposed different 
translation, implying * that Christ did not think 
* of such a robbery, as that of being equal with 
^ God.' But, not to mention the various expres- 
sions used by our Lord, which certainly were thus 
understood by the Jews ; who can believe, that the 
apostle should propose to his brethren, as ^perfect 
example of humilitj/, the conduct of a mere man, 

* Malt. v.34r—37. t Phil. ii. 5—10. 



VI.] of Jesus Christ. 103 

or creature, who barely did not claim equality 
with the eternal God ; wbeu at best, this could be 
no more than an exemption from the very summit 
of all possible pride and ambition? His argu- 
ment (as well as the meaning of the words,) proves 
that i?i theform of God signifies, being truly God 
and appearing so ; even as the/b;7?2 of a servant 
and the fashion of a man signify being truly man i 
and how could a mere creature *^ take upon khn 
** the form of a servant," seeing he must always 
have been a servant of his Maker ? 

The apostle, speaking of the patriarchs,* said, 
'* of whom, as concerning thefesh, Christ came, 
'* who is over all, Ood blessed for ever. Amen." 
To evade this decisive testimony, it has been pro- 
posed to render the latter clause, '* God he blessed 
*' for ever. Amen." But where then is the mean- 
ing of ihe preceding expression, *' as concerning 
** the flesh :" Did ever a sensible writer use such 
language in speaking of the descent of any prince 
or hero ? Does not the energy and propriety of 
the passage depend on tUe contrast between the 
clauses, *' of whom as concerning the flesh Christ 
** came," and ** who is over all God blessed for 
'' ever r" And does not such a change in the ver- 
sion render the passage unmeaning or absurd • 

Stephen's dying address to Christ has lately 
been considered, ' as the words of a man in an ex- 
* tacy of devotion, or in the agonies of death,' and 
therefore not of much w^eight in the argument; as 
if modern reasoners could better direct our faith 
and worship than this protomartyr, when ^* full of 
*^ the Holy Ghost," favoured with the visions of 
God, and replete with the light of heaven ! — ''Ye 
** know the grace of our Lord Jesus Christ ; that 
" though he was rick, yet for your sakes he becnine 
** poor,'^f What shall we say to these v/ords of 
Paul? Could he, who was born in a stable, had 
not where to lay his head, and died on a cross, be 
rich before he was poor, if he did not exist betore 

* Rt)m. ix. 5. t2 Cor. viii. i>. 



104 On the Deity of Jesus Christ. 

he became man ? — The words of Christ, which hfg 
disciples thought so plain, *' I came forth from the 
'* Father, and am come into* the world; again I 
*Meave the world and go to the Father,"'*^ and 
many other declarations which he made, " that he 
'' came down from heaven/' so pressed the ancient 
Socinians, as to induce them to feign that Jesus 
went to heaven to receive his instructions, pre- 
viously to his entrance on his ministry. But modern 
Socinians have given up this figment ; they seem 
conscious of their inability to maintain their old 
ground ; and therefore they now intimate that 
apostles and evangelists were mistaken, and that 
several books or parts of the Scripture are not 
authentic, or not divinely inspired. Thus they 
save themselves much trouble, by answering all 
our witnesses at once: and doubtless they act pru- 
dently in imitating the church of Rome ; consti-- 
tilting themselves judges of the Scripture, deter- 
mining what parts of it are divine, and making 
their own scheme the standard by which it is to 
be interpreted : for neither of their systems can 
be supported, but by disregard to the word of 
God, or degradation of it. 

I feel a confidence that each of the arguments 
here adduced is separately conclusive : how great 
then must be their united force ! Yet only a small 
part of the evidence can be contained in so brief 
an Essay. I would, therefore, conclude with ob- 
serving, that the Scriptures were written to reco- 
ver men from idolatry to the worship of the true 
God; and that idolatry con.sists in worshipping 
such as ^' by nature are no gods." What then 
shall we think of all the texts here adduced, if 
Christ be not God ? or what shall we say to Johii^s 
conclusion of his first epistle, when, having men- 
tioned Jesus Christ, he adds, ** This person {ovtqs) 
*^ is the true God, and eternal Life. Little chii- 
'* dren, keep yourselves from idols r"f 

♦ John xvi. 28. 11 John v. 20, Jl . 



105 



ESSAY VIT. 

The Doctrine of Chrises Deity shezai to he essential 
to Christian it I/; and some 0Ljectic7is to the Doc- 
trine briejlj/ answered. 

We are not in all cases capable of determining 
exactly, what things are essential to oar holy re- 
lig-ion, and what are not : yet the Scriptures most 
evidently declare some particulars to be so ; and 
I cannot but consider the doctrine of our Lord's 
Deity as one of these essentials ; nor do I hesitate 
to say that Christianity itself must stand or fall 
with it. The greater decision is proper on this 
subject, as our opponents seem lately to have 
shifted their ground. They used to maintain, tliat 
' Christ's divinity w^as the master-piece of absur- 

* dities ;— directly contrary to every part of natu- 

* ral and revealed religion, and to all the rational 
^faculties God has given us;' * that by making 

* more gods than one, it was a breach of the first 
'commandment;' and much more to the same 
parpose. This was a direct charge of gross idol- 
atry, which surely must be a mortal sin : dwi as 
the defenders of the doctrine denied, and even 
retorted, the charge, shewing that another god is 
substituted by Socinians in the place of the God 
of the Bible ; the cause was fairly at issue, allowed 
to be of the greatest possible importance, and en- 
titled to the most careful, serious, and impartial 
investigation. But at present men are generally 
put off their guard, by t\ie plausible^wd indolent 
sentiment, that speculative opinions are of little 
consequence; and that those w^ho are sincere and' 
lead good lives, will not be condemned for doctri- 
nal errors. And an attempt has lately been made^. 

F 5 



108 On the Doctrine [essay 

by a champion of the party j"^ to persnade a very 
large body of men, who universally profess the 
doctrine of Christ's Deity, that there is no ef:sen- 
tial difference between them and the Socinians ! 
On the other hand, some able defenders of the 
doctrine seem disposed to allow, that, supposing 
it true, the belief of it is not necessary to salva- 
tion, or essential to Christianity ; nay, that they 
who most strenuously oppose it, and not always in 
the most unexceptionable manner, may notwith- 
standing be accepted of God as sincere believers. 
Thus the subject, which used to be considered as 
of the utmost importance, is nowgenerallv thought 
lo be rather a matter of doubtful disputation among 
Christians, than immediately connected with our 
eternal interests : and the cause has more to fear 
irom the indolent and contemptuous indifference 
of mankind, as to theological questions, which are 
not supposed essential to salvation, than from the 
most strenuous and ingenious efforts of its very 
able and learned opponents. 

I shall therefore endeavour in this place, to 
shew that the doctrine of our Lord's Deitj/ is essen- 
tial to the faith and hope of a Christian : and this 
will lead our attention to many arguments in proof 
of it, which were not produced in the former 
-Essay. 

I. There are several texts of Scripture which 
zve decisive on the subject. Jesus Christ himself 
declares, that '* the Father hath committed all 
'* judgment to the Son ; that all men should ho- 
'' nour the Son, even as they honour the Father ; 
• He that honoureth not the Son, konourtth not 
*' the Father that sent him."f If the very end of 
his mediatorial authority, as the Son of man, were 
this, ** that all men should honour him" with the 
same kind and degree of honour that is shewn to 
the Father ; (and this must be the case if our doc- 

♦ Dr. Priestley. Address to the Metbodisis io his preface te \h^ 
liftters of the Wesleys, 
t Johnv. ^2,23« 



Til.] of our Lord's Deity. 107 

triue be true ;) then such persons as deny his 
Deity, refuse to worship him, and spend their 
lives, with all their ability, influence, and dili- 
gence, to draw men off from t!iis faith and wor- 
ship, do not honour him at all, but greatly degrade 
him ; and therefore, by the verdict of their future 
Judge, they *' do not honour the Father that sent 
^^ him." So that the doctrine of Christ's Deitv, if 
true, must be essential to Christianity. 

It appears from Scriptures already referred to,* 
that they have no true knowledge of the Father, 
who do not receive it from the revelation made of 
him by the Son: but how can that man be thought 
to learn the knowledsre of the Father from the 
Son, who disregards his express declarations, that 
** He and the Father are One,'' and that, " He 
** that hath seen him hath seen the Father?" If 
these words do indeed imply the Deity of the Son, 
as One zoitli the Father ; the knowledge of God, 
which they who deny his Deity possess, cannot 
accord to the revelation made by the Son, but 
must be entirely of another nature. — The apostle 
likewise expressly says,f *^ Whosoever denieth 
^' the Son, the same hath not the Father :" and 
can any man suppose this related only to a denial, 
that Jesus was the Messiah I If this were all that 
was meant, then none but avowed unbelievers 
were concerned in the warning ; whereas it is ma- 
nifest, that the apostle spoke of those ^A\o seduced, 
not those who opposed, his Christian brethren ; 
and who, by denying Jesus to be the Son of God, 
drew them off from the true doctrine in that par- 
ticuiar. A.s, therefore, they '* who denied the 
** Son had not the Father," the inference is una- 
voidable, that they who deny the scriptural doc- 
trine concerning the Son of God, whatever that 
doctrine be, have not the Father for their God and 
Portion, Many errors relate to different parts of 
Ihe structure, the removal of which, though ill 
spared, may not wholly subvert it : but this con- 

* Matt. xi. 27, Luke x. 22. 1 1 John ii. £2, 23. 



108 On the Doctrine [essay 

cerns the foundation, and is of fatal consequence; 
'* for other foundation can no man lay/'* 

The same apostle gives it as a rule, that the 
truth was to be known by its agreement with the 
doctrine taught by hira and his brethren ; and that 
every tenet, however supported, must be a doc- 
trine of Antichrist, which accorded not with what 
they had taught concerning Christ. *^ Hereby 
'* know ye the Spirit of God: every spirit that 
*' confesseth that Jesus Christ is come in the flesh 
*' is of God. And every spirit that confesseth not 
'* that Jesus Christ is come in the flesh is not of 
^' God — and this is that spirit of Antichrist. We 
^' are of God : he that knoweth God heareth us ; 
** he that is not of God heareth not us— hereby 
** know we the Spirit of truth, and the spirit of 
** error. "f According to this rule, all pretentjes 
to new revelations, and every philosophical rea- 
soning, must be wholly disregarded as springing 
from the spirit of error ^ if they contradict the tes- 
timony of the apostles, as recorded in the Scrip- 
tures ; and if this error relate to the Person of 
Christ, it is of Antichrist. It may be allowed, 
that " by coming in the flesh," the reality of our 
IiOrd*s human nature was maintained : but who 
could have doubted that he was really a mariy if 
it had been generally believed that he was no more 
than a man ? If he could not have come otherwise 
than in the flesh, the apostle would hardly have 
made that an essential part of his confession. But 
the coming of the only begotten Son of God ** in 
** the flesh," as the anointed King, Priest, and 
Prophet of the church, was indeed essential to his 
doctrine; and they who denied it must reject or 
pervert all the rest. Indeed, some of those here- 
tics, whom John here so strenuously opposed, as 
the forerunners of the principal Antichrist, were 
the very persons whom certain modern Antitrini- 
larians would persuade us to regard as the only 

* 1 Cor. \i\, 10—15. 1 1 John ir, S— S, 



VII.] of our Lord's DeUy. 109 

primitive Ciiristians who retained the faith of the 
gospel in its original purity ! 

The apostle afterwards declares, that the prin- 
cipal testimony of God related to his Son ; ^* If we 
*' receive the witness of men, the witness of God 
" is greater. For this is the witness of God which 
" he hath testified of his Son. — He that believeth 
" not God, hath made him a liar, because he be^ 
" lieveth not the record that God gave of his Son. 
** And this is the record, that God hath given to 
** us eternal life, and this life is in his Son. He 
** that hath the Son hath life, and he that hath not 
** the Son of God hath not life''"^ As the whole of 
revelation centres in this point, it is vain for a 
man to pretend, that he believes other parts of it, 
whilst he rejects this principal doctrine. His 
opinion may indeed accord with the testimony of 
God in some particulars : he may assent to scrip- 
tural truths, because he thinks they may be other- 
wise proved ; but if his own reasonings,, or those 
of some philosopher, lead to conclusions opposite 
lo the word of God, he hesitates not to treat that 
as a lie. So that in fact such men, when they as- 
sent to scriptural truths, do not believe God, but 
other witnesses : for they treat him as a false wit- 
ness, when he contradicts their preconceived opi- 
nions. It is therefore evident, that no belief of 
the Bible, or of any thing contained in it, can be 
genuine, whilst *' the testimony which God hath 
*' given of his Son" is rejected. And this illus- 
trates all those other passages, in which it is de- 
clared, that '' he that believeth not shall be 
** damned ;" and that " he who believeth not the 
'* Son shall not see life, but the wrath of God 
'* abideth on him:" because it hence appears, that 
unbelievers treat the truth of God as a lie; and so 
exclude themselves from that salvation which is in 
Christ Jesus for sinners who by faith apply for an 
interest in it. For it is plain that a man cannot 
believe the Son, if he refuse to credit what he says 

* 1 Job. V. 10—13. 



110 On the Doctrine [essay 

of liimself, and concerning his personal dignity 
and excellency. 

The same important caution is again inGTilcated 
by this apostle. ** Many deceivers are entered 
** into the world, who confess* not that Jesus Christ 
" is come in the flesh. This is a deceiver and an 
*' Antichrist. Whosoever transgresseth, and ahid- 
** eth not in the doctrine o/' Christ, hath not God. 
*' He that abideth in the doctrine of Christ, he 
'* hath both the Father and the Son."^ The doc- 
trine 0/ Christ must certainly relate to his Person^ 
either as God and Man, or merely Man. But if 
be that abode not in that doctrine had not God ; 
and if Christians were forbidden to '' receive him 
*' into their houses, or bid him God speed," or at 
all to sanction his delusions ; (though they might 
doubtless have relieved his urgent wants, as those 
of an enemy in distress ;) it must follow, that the 
doctrine concerning the Person of Christ is essen- 
tial to Christianity, and a rejection of the true 
doctrine is an antichristian departure from the 
faith. And I appeal to every impartial man to 
determine, whether such language, if tc^ehad first 
used it, would not have excited the sneer of num- 
bers, and an outcry of bigotry against us ? The 
reader must observe, that the texts here quoted, 
are not brought as direct proofs of our Lord's 
Deity, though many of them do prove it ;) but to 
,shew that a right faith in this respect is essential to 
salvation hij Christ: and they doubtless so far 
establish this point, that those who treat such ques-^ 
lions as immaterial, will find it most convenient 
ft^ntirely to overlook them, or to deny them to be 
the unerring dictates of the Spirit of truth. 

11. The peculiar nature of our Lord's mediation 
warrants the same conclusion. The office of me- 
diator between two parties who are at variance, 
$eems to imply that the person performing it 
i)lauds in some relation to each parly; is likely to 
tdke care of the interests of both in an equitable 

* 2 John 7-— 11. 



>II.] of our Lord's Deity, 111 

manner; and possesses influence, either from ex- 
cellency of character, dignity of rank, or services 
performed, to give weight to his interposition. 
Now, Jesus is Mediator between the great Creator 
and holy Governor of the universe, and his unholy 
rebellious creatures; and it is supposed that there 
are those things, in his person, character, or ser- 
vices, for the sake of which the Father is pleased 
to pardon and bless all them in behalf of Vt horn he 
mediates. But, not to anticipate the subject of a 
future Essay, it suffices to observe at present, that 
if the Father saw it necessary for the display of 
his glory in the salvation of sinners, that the Me- 
diator should be Emmanuel, his co-equal Son in 
human nature, ** God manifest in the flesh \' and 
that it was wholly improper for any other person 
to sustain this office, or approach him in this cha- 
racter, except ^' his beloved Son in whom he is 
'* well pleased;'' and if sinners pertinaciously re- 
ject his authenticated testimony to this divine Me- 
diator, and will regard him as a mere man ; they 
mast exclude themselves from the benefit of this 
gracious conslitution, and exceedingly affront both 
the Father and the Son. Can it indeed at all be 
supposed, that such men are taught by that Spirit 
whose office it is to glorify Christ, when they thus 
studiously degrade him i yet, *' if any man have 
** not the Spirit of Christ, he is none of his." It 
Y?ill be shewn in due lime, that the mediation of 
Christ is the grand display of the divine glory, of 
the honour of the law, and of the evil of sin : and, 
in this view of it, the personal dignity of Christ, 
like the centre-stone of an arch, sustains the 
whole: take that away, aad the whole must fall, 
either at once or by degrees. This reasoning is 
supported by well known and multiplied exam- 
ples. They who deny the Deity of Christ, next 
proceed to explain away the doctrine of the atone- 
ment. That of his intercession, and priestly cha- 
racter, issoonproportionably disregarded ; the evil 
aQd desert of sia then seem to vanish from their 



115 On the Doctrine [ESSArif 

view ; and they have little fear of future punish- 
ment, bui object to the plain language of Scrip- 
ture on that subject. This makes way for doubts 
about the authenticity, or divine inspiration, of 
the sacred oracles, and often terminates in reject- 
ing them : and when such men are still pressed 
with difficulties, from undeniable facts, they ven- 
ture to deny the providence, and then the very 
being, of God. It is manifest that this has been 
the unhappy progress of many ; for when the 
Deity of Christ is denied, his mediation cannot 
consistently be maintained ; and when that is re- 
jected, the Book, in which it is the principal sub- 
ject, must soon sink into insignificancy at least, 
and be treated with neglect. 

III. The peculiar nature of the faith, love, and 
obedience, which the word of God expressly re- 
quires us to exercise towards the Lord Jesus, 
confirms the point in question. The prophet 
says,^ ** Cursed be the man that trusteth in man, 
" and maketh flesh his arm, and whose heart de- 
'* parteth from the Lord ;" and the Psalmist cau- 
tions us in these words, ^' Put not your trust in 
'' princes, nor in the son of man, in whom there 
" is nc help :"t yet nothing can be plainer, than 
that we are requiied to put our trust in Christ; 
and if he were o///y the Son of man, and had only 
an arm of flesh, 1 cannot see how w^e could trust 
in him, without ** departing from the Lord/^ — 
The form of Baptism, " in the name of the Fa- 
^* ther, and of the Son, and of the Holy Ghost," 
implies a professed dependence for salvation on 
the Son and on the Holy Ghost, and a devoted 
faithful attachment to them, as well as to the 
Father. — The expression '^ believe in the Son of 
'' God," signifies not only an assent to his truths, 
but a reliance on him for ail the blessings which 
he is exalted to bestow. — The apostle speaks of 
Christians, as those *' who trusted in Christ : "J 
faith, or its inseparable effect, is commonly de- 

• Jer. xvii. 5, 6. t Ps cxivi. 3. $ Eph. i. V2. 



rn.] of our Lord's Deity. 113 

scribed by *' coming to Christ," ** receiving him/' 
or *^ abiding in iiiin ;" and such expressions must 
imply application to him, and habitual depend- 
ence on him, even now he is invisible to us, and 
not present in respect of his human nature. 

We are commanded to '' walk in him," which 
must include a constant reliance on his power, 
truth, and love, as well as a regard to his autho- 
rity,* ** He suffered being tempted, that he might 
*' be able to succour us when tempted :"f does not 
this teach us to apply to him, and rely on him in 
our temptations? He promised to give his disci- 
ples " a mouth and wisdom ;":j: ought they not, 
therefore, to rely on him to fulfil that promise? 
Can he be our Life, unless we depend on him for 
the life of our souls 1 Does he i'orgive sins, and 
ought not the sinner to rely on him for pardon? § 
Does he send the Holy Spirit to teach, comfort, 
and sanctify his people ; and ought we not to de- 
pend on him for tiiat blessing { Has he ^* all 
*' power in heaven and earth ;" and shall we do 
wrong to trust that power in ail circumstances ? 
Has he enoao-ed to be with his assembled disci- 
pies ; and should they not expect and depend on 
his gracious presence r|| In short, the believer 
can do nothing of himself, and " can do all things 
** through Christ who strenglhenelh him:" *' he 
'* has communion with the Father, and with his 
'' Son Jesus Christ :"5[ and how can these thino^s 
be, unless he habitually relies on him and applies 
to him in all these respects? They who do not 
trust in Christ can receive no communications 
from him, nor maintain any intercourse with him; 
and it is no wonder that they deride those as en- 
thusiasts who experience what they despise. But 
if such a dependence on Christ be essential to 
faith, the doctrine of his Deity must be essentia! 
also: for no man can reasonabli/ rely on a merecrea-^ 

* Cul. ii. 6. 7. t Heb. ii. 17, 18. i^ Luke xxi. 15. 

§ Co!, iii. 1 — 4 13. (j Matt, xviii. 20. xxviii. i'O. John xWo 

40—24, % 1 Juha i, 3. 



114 On the Doctrine [ESSAY 

tare to forgive his sins, to sanctify his soul, to 
raise his 'oody from the grave, and to give him 
eternal life ; and can any one deny such reliance 
to be idolatrous ? To form these expectations 
from Christ, we must believe that he is ** God 
**' over all blessed for evermore;" '* the same yes- 
" terday, to-day, and for ever."* 

In like manner the love which Christ demands 
of us, cannot belong to any mere creature. We 
ara required to love him more than our nearest 
relatives, or even than our own lives ; nay, lo hate 
all these, (or to act as if we hated them,) when 
they come in competition with our love to him ; 
otherwise we are not worthy of him, and cannot 
be his disciples.f Now, what is this but to love 
him supremely, and as we should love the Father? 
Yet we are never cautioned not to let our love of 
Christ interfere with *^ that love of God with alt 
" our hearts" which the law requires ; it is not 
once intimated, that there is any incongruity, dis- 
parity, or even distinction, between our love of 
the Father, and of the Son : nay, the more we 
love Christ, the greater our love of the Father is 
supposed to be, and the more shall we be loved of 
him4 The decisions of the great day of account 
are represented as awarded by this rule: they who 
have loved Christ, and shewn their love to him by 
kindness to his disciples for his sake, will be con- 
sidered as true believers and righteous persons ; 
they who shall be proved not to have loved him, 
by their neglect of his poor disciples, will be con- 
sidered as unbelievers and impenitent sinners, 
and condemned to have their portion with the 
v/icked.§ But can we suppose, that no mention 
would on this occasion be made of the love of God, 
if the love of Christ had been entirely distinct 
from it? or if it were not certain^ that the moro 

* Rora.)x. 5. Heb. xiii. 8. Rer. i. 4. xi. 17. 
t Mutl X-. 37. Lukexiv. 26. 
$Johnviii.42. xiv. 21— 24. XV..23. 
J Mutt. XXV. 31—46. 



VII.] of oar Lord's Deity. 115 

we love the Son, the more we love the Father 
that sent him ? 

The apostle Paul likewise solemnly blesses " all 
** that love the Lord Jesus Christ in sincerity ;*' 
he denounces an awful curse on every man who 
•' does not love the Lord Jesus Christ ;"^ and he 
represents the love of Christ as the constraining 
principle of all his own devoted labours and ser- 
vices. j- Another apostle speaks of the love of an 
unseen Saviour, as the universal experience of all 
Christians \X and when that apostle denied his 
Lord, he was thrice interrogated whether beloved 
him, before he was fuliy re-instated in bis pastoral 
office. § No such special and pre-eminent love 
towards any one of the mere servants of God is 
required of us : nay, the apostle was afraid lest 
he, or his brethren, should be put inCiirist's place, 
when he enquired, '' Was Paul crucified for you ? 
or were you baptized in the nam,e of Paul .^"|| But 
our Lord never intimated, that there was any 
danger lest his disciples should love him in a de- 
gree that would be derogatory to the rights of 
God the Father. — The Lord is a jealous God^ and 
cannot endure a rival in our aifections, but de- 
mands our whole heart. How then can '* Christ 
** dwell in our hearts,'' as Lord of our affections, 
if he and the Father be not One } Seeing there- 
fore we ought to love Christ, even as we love the 
Father, it must be necessary that we believe him 
to be the adequate object of that love, both for 
what he is in himself, and what he hath done for 
us : and thus the doctrine of his Deity, if true, 
must be essential; and if so, how can we keep 
clear of the apostle's anathema, unless we be* 
lieve it ! 

We are constantly reminded in the sacred 
Scriptures that we are " not our own, but the 
Lord's -y we are his property, because he made 
us: and, when by sin we had alienated ourselves, 

♦ Eph. vi. 24. 1 Cor. xvi. 22. t t2 Cor. v. 14, 15. % 1 1't?^' i- S. 
J John xxi. 15— 17. IjlCor. i.l3. 



116 On the Doctrine [ESSAY 

we became his again, ** as bought with a price, to 
** glorify him in body and spirit, which are his."* 
Yet the apostles always speak of believers, as be- 
longing to Christ ; they are his servants, his pnr- 
chasecffiock, his espoused bride, (though the Lord 
of hosts is called the Husband of the church, f) 
yea, the members of his body. Paul says, in one 
place, '' I through the law am dead to the law, 
" that I might live unto God ;" in another, ^' that 
^' we should live no longer to ourselves, but to 
'* him zeho died for us and rose again ; and that 
'* Christ died and rose again, that he might be 
** the Lord both of the living and of the dead."t 
And he observes, that the Lord Jesus ** gave him- 
*' self for us, that he might redeem us from all 
*' iniquity, and purify unto himself n peculiar peo- 
" pie, zealous of good works. "§ Could such lan- 
guage as this be properly used concerning services 
rendered to a mere man ? Surely it would be aa 
idolatrous alienation of ourselves from the service- 
of our Maker, to devote ourselves to that of a 
fellow-creature ! But if Christ be truly God, 0n6^ 
with the Father ; then our dedication of ourselves 
to his service is the same as our devoted obedi- 
ence to the Father that sent him ; and is no other 
than the prescribed manner in which, as riedeemed 
sinners, we are required to render it. 

In short, it must be evident to all, who revere' 
the language of Scripture and diligently investi- 
gate the subject, thai w^e honour, obey, and wor- 
ship the Father, w hen we honour, obey, and wor- 
ship the Son ; and that all the glory rendered to 
the Son redounds to the glory of the Father, *' who 
*' is glorified in theSon/'|| But indeed, who can 
believe, that it should be the office of the Holy 
Spirit to *' glorify Christ," if it be of little or no 
consequence what men think of his person, or if 
proper views of it are not essential to Christianity h- 

* 1 Cor.vi. 19, 20. x. 31. t Is.liv.5. 

X Gal. li. 19. 2 Cor. v. 15. Horn. xiv. 8, 9. § TiU ii. 14. 

8 Johii liii. 31, 32. xvii.l. 10. Phil i. 20. n. JJ^ 



VII.] of our Lord's Deity. 117 

or that the apostle would /;/ that cos^ have spoken 
of his ** name being: glorified in and by his saints, 
'^ both now and at the day of judgment r"^ 

Finally, we are every where in Scripture re- 
quired to glory and rejoice in the Lord; and not 
to glory or rejoice in ourselves, in worldly advan- 
tages, or in men. Yet Paul characterizes Chris- 
tians as '^ rejoicing'' or gloryvig " in Christ.^'f He 
says, '* I protest by your rejoicing, which I have 
"in Christ Jesus:"]: he speaks to the Philip- 
pians of " their rejoicing* being more abundant 
** in Christ Jesus :" ^ and he evidently applies the 
language of the prophets, as requiring men to 
*^ glory in Jehovah," to Jesus Christ, even while 
he cautioned his people not to glory in men.|| In 
like manner Peter, speaking of the appearing of 
Jesus Christ, says to his brethren, **\YhoQihav- 
*' ing not seen ye love ; in whom though now you 
** see him not, yet believing, ye rejoice with joy 
•• unspeakable and full of glory /'^ And could 
this joy be any other, either in its nature or ob- 
ject, than that mentioned by the apostle Paul, 
*^ We rejoice in the hope of the glory of God :" 
'* and not only so, but wo also joy in God r"** 
On the supposition that Jesus is a mere creature, 
Jehovah would give his glory to another, if he 
inspired his servants to use sucli language : so 
that the confidence, love, gratitude, devotedness 
of heart, and honour, which the Scriptures re- 
quire us to render to Christ, must be impractica- 
ble, unless we have a proper judgment of his dig- 
nity and excellency ; and we must either rob him 
of the glory due to his name, or give Jehovah's 
glory to another, if we mistake in this fundamental 
matter. 

IV. The nature of heavenly felicity confirms 
this reasoning. The language of the apostle is 
emphatical, *' To depart hence, and to be with 

•gTiiess.i. 10—12. tPhil.iii.3. % 1 Cor. xr.3l. $ Phil. i. 26. 

I l5. xlv. 24, 25. Jer ix. 23, 24. 1 Cor. i. 30, 31. iii. 21. 

% 1 Pet. i. 8. ** KoDi. T. 2-11. 



118 On the Doctrine [ESSAY 

*' Christ, which is far better;" for this implies that 
the presence of Christ, the discoveries of his glory, 
and the enjoyment of his love, constitute the hap- 
piness for which he longed i"^' and in what does 
this differ from the beatific vision ? But in the 
last chapters of the Revelation of St. John, which 
describe the heavenly state, this is still more 
plainly declared. He, whose name is '* Alpha 
** and Omega/' says, *' I will give him that is 
** athirst of the water of life freely. He that over- 
'^ cometh shall inherit all things : and I will be his 
** God, and he shall be my Son. "4- If any person 
should explain this passage of the Father, it would 
only prove that *^ the Father and Son are One ;" 
for the Son is doubtless called Alpha and Omega. J 
Again, the apostle ** saw no temple" in the New 
Jeiusaiem; ^* for the Lord God Almighty, and 
** the Lamb are the Temple of it : and the city had 
'* no need of the sun, neither of the moon; for 
" the glory of God did lighten it, and the Lamb 
'* Vi^as the tight thereof.'''^ He next saw a ** pure 
'* river of water of life, — proceeding out of the 
'^ throne of God, and of the Lamb :"— *^ and there 
" shall be no more curse, but the throne of God, 
*' and of the Lamb shall be in it, and his servants 
** shall serve him; and they shall see his face, and 
'* his name shall be in their foreheads." || Can any 
thing be plainer, than that the writer of this book 
believed the Son to be one with and equal to the 
Father, the Fountain of light, life, purity, and 
felicity ; in whose '* presence is fulness of joy, 
** and pleasures are at his right hand for ever- 
" more ?" 

The worship of heaven likewise is represented, 
a» a cons^tant ascription of praise and honour to 
Christ together with the Father:^ so that we can- 
not sing on earth the very words of the heavenly 
cUoir, with apparent fervour and unreserved ap- 

♦ J^hil. i. 23. John xvii. 24. t Ret. xxi. 6, 7. 
I Rev. i. 10. 20. § Hev. xxi. «-2, ?3. 

I RcY, xxii. 1—5. % Rev. vii. 16, 17, 



VII.] of our Lord's Deity. 119 

probation, without danger of being deemed en- 
thosiasts ; as it is manifest from the care taken by 
manv persons, to expunge every expression of this 
kind from their books of psalms and hymns for 
public worship, as well as from their other ser- 
vices. Will there then be discordant companies of 
worshippers in heaven? Or, if all must be harmo- 
nious, are we never to learn the song of the re- 
deemed till we come to heaven r Or, how can we 
learn this song, if we never come to a settled de- 
termination in our minds, whether '' the Lamb 
*' that was slain be worthy of all worship and ho- 
'' nour," or not ? or if it be indifl'erent, whether we 
adore him and expect felicity from him, as God ; 
or only respect his memory, as a good man r 

V. Lastly, the language of authority, which we 
are assured our future Judge will use at the last 
<lay, should not pass unnoticed in this argument. 
As the happiness of heaven is represented under 
the idea** of entering into his glory," and ** be- 
" holding his glory ;"^ so the misery of the wicked 
is spoken of as a banishment from his presence, 
and the endurance of his wrath. He will not say, 
^' Depart from God," but ** Depart from me :''f 
and in a figurative description of the great con- 
sternation of his enemies, in which is an evident 
reference to the day of judgment, they are intro- 
duced as calling on the rocks and mountains ** to 
" hide them iTom the wrath of the Lamb; for the 
'* day of his great wrath is come, and who is able 
"' to abide it r% If then, * we believe that he 
* shall come to be our Judge,' it must be of the 
greatest importance, that we know who he is by 
whom our eternal state is to be decided. For 
surely it will be very dreadful for those to meet 
him arrayed in glorious majesty, who, during their 
whole lives, refused him the honour he demanded, 
treated his declarations of his personal dignity as 
false or unmeaning, and continually uttered hard 

* Matt. XXV. !2i. Luke xii. 37. John vii. 24. 

t Miitt.xxv. 41. 2 Thess. i, 9, 10, % Kev. vi, 16, 17. 



120 On the Doctrine [essay 

speeches against him !^' The season of his coining 
Nviil be emphatically *' the day of God ;f and it 
behoves every one of ns to *^ prepare to meet our 
*' God/' that we *'may be found of him in peace, 
" without spot and blameless." 

But to all these scriptural demonstrations of the 
truth and importance of this essential doctrine, 
some objections are opposed which are considered 
ss insurmountable. A few of these shall here be 
very briefly noticed. — It is objected, that the Deity 
of Christ is inconsistent with the unity of God ; 
or that it is irrational, unintelligible, and contra- 
dictory. But doubtless something more than con- 
fident assertion is requisite, to prove the doctrine 
of the Trinity to be inconsistent with the divine 
Unity. The apostle speaks of the body, soul, and 
spirit, as constituting the same individual man; 
(though some perhaps may object to his language:) 
if then a man may be three in one respect, and one 
in another; do we know so much of God, as to 
assert it is impossible that somewhat similar, but 
far superior, and more entire both in the distinc- 
tion and in the unity, should take place in his in- 
comprehensible nature t And ought not men to 
speak more reverently and cautiously on a sub- 
ject, about which w^e know nothing more than 
what God himself has taught us ; especially as 
much is spoken in Scripture, which so strongly 
appears to have this meaning, that the bulk of 
Christians in every age have thus understood it ? 
We do not say, that the Deity is Three and One, 
in the same sense ; nor do we pretend to explain, 
or comprehend, how God subsists in three Per- 
sons, the Father, the Son, and the Holy Spirit ; 
but we would humbly believe his testimony con- 
cerning himself, and adore his incomprehensible 
majesty. 

One would scarcely have expected, that this 
doctrine should have been objected to because it 
is mj/sterioNs ; when the apostle expressly calls it 
• Jude 14, 15. Rev. i. 7. t g Pet. iii. 12. 14. 



vii,'] of our Lord's Deit^. 121 

the GREAT MYSTERY OF GODLINESS! But in- 
deed, till we can comprehend ourselves, it is ab- 
surd to object to mysteries in those things wbicii 
relate to the infinite God. The power of mind 
^ver matter is mysterious in the highest degree; 
yet we must deny our own existence, as well as 
that of God, if we do not admit it; for our will 
moves our tongues and limbs continiia!!}^, and we 
know not how. Mysteries, which philosophy can 
never explain, are found in the production of every 
plant and animal. The style of God in all his 
works is mystery ; and shall we suppose that bis 
own nature is not above all mysterious? Experi- 
ment is indeed the proper standard of our disco- 
veries of the powers of nature: but in our enqiii- 
ries concerning the Creator and his incomprehen- 
sible essence, we must be satisfied with his testi- 
raony. Beyond this we cannot go: here we can 
make no experiment : nay, the subject baffles all 
our investigation. For" can we by searching find 
** out God i can we find out the Almighty to per- 
'* fection ?'' — If men ol^ject the inferiority ofChrL?t 
to the Father, as Man and Mediator; or hi.^ 
'* growth in wisdom and stature ;" we answer, that 
those passages which ascribe omniscience and 
other divine perfections to him, demonstrate that 
he had another nature^ in union with that true 
hiimauiti/ of which such things are spoken. And 
" his delivering up the kingdom to God, even the 
" Father,' * which has sometimes been objected 
to the doctrine of his Deity, only establishes the 
distinction between the absolute and everlasting 
kingdom of God, as Creator; and the mediato- 
rial kingdom of Christ, as the Divine Saviour of 
sinners. The absolute kingdom existed before 
sin entered, and will exist for ever, after the 
mediatorial kingdom shall have answered its 
grand design, and shall have come to an end : but 
the Son will be oae with the Father to eternity, 

* 1 Cor. XV. 24— 28» 
G 



122 On the mediatorial [essay 

ns he was in the beginning, before time was, or 
creation had taken place. 

If any person should be convinced, by these 
plain arguments, of the truth and importance of 
this doclrioe, I would conclude with warning bin: 
Bot to rest in the notion of it ; but to apply it 
practically, by relying on Emmanuel for all things 
Ijelooging to salvation ; and by rendering him that 
love, and honour, and worship, and obedience, 
-s^hich are due to his Name, The truth held in 
Mnrighteousoess can only increase a man*s con- 
denination; but they who deem it the life of their 
souls should endeavour to adorn it, and promote 
the knowledge of it by all suitable means; remem- 
bering that '' the servant of the Lord must not 
*^ strive, but be gentle to all men, apt to teach, 
*^^ patient, in meekness instructing those that op- 
'* pose themselves; if God peradventure will give 
** them repentance to the acknowledging of the 
*' truth ; and that they may recover themselves 
"^^ out of the snare of the Devil, who are taken 
^* capth'e by him at his wilL"=^ 

* 2 Tim. ii. 24—26, 



ESSAY VIII. 



■On the Nature and Design of the Mediatorial Office^ 
sustained hy the Lord Jesus Christ. 

The mediation of Christ, between a holy God 
and sinful men, has an immediate connexion with 
every part of that religion which bears his name : 
and all who call themselves Christians should, with 
the greatest care and diligence, seek an accurate 
and adequate knowledge of this interesting sub- 
ject, as far as they can deduce it from the sacred 
Scriptures. It is therefore intended, in this Es- 
say^ to make some observations on mediation in 



VIII.] Office of Christ. 123 

general ; — to explain the nature and ends of our 
Lord's mediation in particular ; — to shew in what 
respects he, and none else, was qualified to sus- 
tain such an office ; — and to prove from Scripture 
that he is a Mediator, according to the import of 
that term as here explained. 

The interposition of a mediator in the affairs of 
men implies, that some difference, or ground of 
diflerence, subsists between the two parties : it 
supposes, that, at least, one of them has cause of 
complaint or resentment against the other; and 
that consequences, injurious to one or both of 
them, or to those connected with them, rnav be 
apprehended, if the controversy be not amicably 
terminated. To prevent these effects, some per- 
son, either of his own accord, or at the request, 
and by the appointment, of one or both of the 
contending parties, interposes; and endeavours, 
by his authority, influence, or good offices, to ef- 
fect a pacification, on such terms as are supposed 
to be equitable, or at least not materially injurious 
to either side : for if a mediator should take great 
care of the rights and interests of one party, and 
evidently neglect those of the other; he would be 
justly condemned, as acting inconsistently wita 
the design and nature of his office. He should, 
therefore, behave as the friend of both parties ; 
accommodating the differences according to the 
justice of their claims, and in a manner as satis- 
factory to each of them, as can consist with equity 
and impartially. 

la some cases a superior in station or power 
may assume the office of mediator, and by autho- 
rity induce the contending parties to accept of the 
terms proposed to each of them. In others^ the 
end may be accomplished by argument, remon- 
strance, or persuasion : and this is nothing more 
than convincing both parties, that they ought to 
make, or accept of, such concessions, for the sake 
of peace and their mutual good, as are equitabk 
and reasonable ; and then inducing them to act ac- 
G 2 



124 On the mediatorial [ESSAY 

cording to the dictates of their understanding and 
conscience. But sometimes, especially when one 
party is much inferior to the other, or has been 
highly crimfnal or injurious, the office of a media- 
tor chiefly consists, in prevailing with the offended 
superior to accept of such concessions and satis- 
faction as the other can make; and not to proceed 
against him with rigour, though he deserves it : 
and if this can be efiected, it only remains for him 
to prevail with the inferior, or criminal parly, to 
li^ake the required concessions. A mediator, 
however, on some occasions, out of great love and 
pity to the offender, may offer to make compen- 
sation at his own expence for the injuries done; 
iiQ order that the other party may, without loss or 
dishonour/ lay aside his purposes of inflicting de- 
served punishment. 

Varioys qualifications are requisite for persons 
.^/ho sustain the office of a mediator between two 
parties at variance, in any of the cases which have 
been stated ; but our attention must principally be 
fixed upon the last; as it doubtless most accords 
with the interesting subject, which it is intended 
to iiiustrate. Should any one interpose betweeu 
a sovereign prince and his rebellious subjects, in 
order to prevail with him to shew them mercy, it 
is obvious, that he should himself be free from all 
suspicion of in the least favouring their rebellion ; 
otherwise his interposition would render him the 
more suspected. He ought Jikewise to be a per- 
son of that rank and character, ot to have per- 
formed those important services, which entitle him 
to. the confidence of his sovereign, and tend to 
render it honourable for him, at his instance, to 
pardon those that deserve punishment. Everyone 
jTuust perceive the absurdity of a criminal under- 
taking to mediate in behalf of his associates in 
guilt : nor could an obscure person, of suspected 
or exceptionable character, and in no respect en- 
titled to the affection or confidence of the prince, 
; Mttettipt such interposition, wilhout manifest im* 



VIII.] Office of Christ. I'iS 

propriety. If a company of men, in these cir- 
cumstances, were desirous of conciliating tlie fa- 
vour of their offencled lord, they would iiaturaliy 
turn their thoughts to one of his chief nobles, to 
some person that had rendered signal services wilh 
great renown, or to his principal favourite :^' or 
even to his heloved son, if they had any prospect 
or hope of obtaining his good otiices. And if such 
a mediator could be engaged in their behalf, with 
so firm and cordial an attachment to their cause, 
as to say with Paul, when he mediated with Piii- 
lemon for Onesimus, ** If they have wronged thee, 
'* or owe thee ought, put that on mine account, 
*' I will repay it ;' r ^i^'i if '^^ really were com- 
petent to make good such an engagement ; his 
interposition would have its utmost advantage for 
gucces3. 

But no mediator can be fully authorized for his 
office, unless, by one means or other, both parties 
allow of his interference : at least his mediation 
cannot have its due eSect, till they both accede to 
his terms, or plan of accommodating their differ- 
ences. For if one party authorize him to propose 
certain terms to the other, as the ntmost that he 
will yield; the whole must yet be frustrated and 
the dissension perpetuated, should these terms be 
pertinaciously rejected ; except when the mediator 
acts also as an umpire, and compels the parties to 
accept of his prescribed conditions. — There is 
likewise an evident propriety, in a mediator's 
standing in such a relation to each of the parties, 
as to lay a foundation for his being considered as 
an equal friend to both of them, in all respects, 
in which their rank, or the justice of the cause, 
will admit of it ; so that there may be no reason 
to suspect, that a person, thus situated, vfill sa- 
crifice the interests or rights of one party, from a 
partial regard to the other. 

These observations concernino- the office of a 
mediator, as well known among men, may enable 

* Acts xii. 20. t Piiilem. 1 9, SO. 



126 Oji the mediatorial [essay 

us to understand more clearly the doctrine of 
Scripture respecting the mediatorial office of Em- 
manuel: and we may very properly argue from 
them, in something of the same manner that Paul 
did from the office of high priest among the Jews, 
when he wrote to them concerning the High 
Priesthood of Christ. This indeed was a divinely 
appointed type and shadow of the subject, which 
the apostle illustrated and confirmed by it: whereas 
our arguments from the office of a mediator among 
men, derive their force from analogy, or the par- 
ticulars in which the cases coincide. Yet the 
Lord himself having represented the office of 
Christ as that of a Mediator ; it is manifest that 
he intended to assist, and not to mislead, or con-^ 
fuse, our apprehensions by the allusion: and this 
allows us to make what use we can, with caution 
and sobriety, of the case alluded to, in order to 
explain more clearly the subject which it illus- 
trates. 

We must therefore in the next place reflect on 
the need there was for *^ a Mediator between God 
*' and man/' Had the human species never for- 
feited the favour, or incurred the displeasure, of 
their bountiful Creator, a Mediator could never 
have been wanted ; for he was of himself sutHci- 
ently disposed to favour and bless the work of 
his own hands. Had not man been brought into 
a state of alienation from God, and exposed to 
his just indignation ; no reconciliation, and con- 
sequently no Peace-maker, could have been re- 
quired. The angels in heaven approach their God 
and Father without the intervention of a media- 
tor ; and so doubtless did man, before sin had 
made a breach between God and him.— VVheu 
the first Adam had broken the commandment, and 
forfeited the covenant, of his Creator, and so ^in 
and death had entered into the world, to pass upon 
the whole race that was about to descend from 
him ; then, and not before, was " the second 
" Adam, the Lord from heaven/' promised to bo 



VIII.] Office of Christ. 127 

the Mediator of a new covenant ; under the title 
of *' the seed of the \7oman, who should bruise the 
'' serpent's head.'' Thus the entrance of sin ren- 
dered the interposition of a mediator necessary : 
and the malignity or desert of sin alone required 
such an exalted Mediaior, and such a meritorious 
mediation, as the Scripture reveals and proposes 
to us. For if a righteous and holy God had not 
viewed sin, as so evil ia its nature and effects, 
that it would be utterly inconsistent with his glory 
to shew mercy to transgressors, unless some con- 
stitution of this kind were previously formed ; that 
love, which provided the Mediator, would have 
- sufficed (so to speak,) to induce him to pardon 
them without one. We must not, therefore, ima- 
gine that the mediation of Christ is needful, in 
order to prevail with God to pity, love, and save 
sinners: on the contrary, v/e should consider it as 
the grand effect of his compassion and good will ; 
and as intended to render the exercise of his 
plenteous mercy consistent with the honour of his 
justice, and conducive to the harmonious display 
of all his perfections. 

Men had forfeited their Creator's favour and 
deserved his anger, by transgression ; they had 
also lost his holy image, and become vile and mi- 
serable, even '' vessels of wrath fitted for destruc- 
'* tion:" but it pleased their offended Sovereign^ 
*'* to the praise of his glory," and the display of 
his infinite and everlasting mercy and bounty, (for 
God is Love,) to purpose the reconciliation, re- 
covery, and eternal felicity of an innumerable 
multitude of the fallen race. It did not, however, 
become him, as the infinitely righteous and Itoly 
Governor of the universe, to shew such favour to 
the guilty and unholy, without adopting some de- 
cisive method of declaring his jiidgment concern- 
ing- their crimes and deserts. Otherwise it might 
have been supposed, that he did not utterly abhor 
sin; that he meant to desist from the demands of 
his violated law ; that it needed not to have beea 



128 On the mediatorial [ESSAY 

made so strict; that it was not requisite for his 
rational creatures on all occasions to obey it, or 
that transgressors should be punished according 
to its sanction ; and that it was owing to some 
other cause, than his perfect justice and holy ab- 
horrence of evil, that he so severely executed 
vengeance on some of his rebellious creatures. 
To obviate such conclusions, it became the God of 
glory to devise some plan, according to which the 
largest exercise of his pardoning mercy and sav- 
ing grace, might consist with the most effecting 
display of bis avenging justice and hatred of ini- 
quity. For this purpose, as it is manifest from 
the Scriptures, his infinite wisdom and love form- 
ed, and then revealed, the plan of a Mediator, 
through whom a new covenant was proposed to 
sinners ; according to which all things pertaining 
to eternal life are freely bestowed, for bis sake, 
oa ail who apply for them in the appointed way. 
Thus *' the riches of God's mercy have aboondad 
^* tow^ards as in all wisdom and prudenceT'^— 
Through the ioterveotioa of a Mediator sinners 
are saved : and yet God does not so much as saem 
to favour bio ! nay, he in the most decisive man- 
ner shews his judgment of wliat pyuishment it da- 
serves, his holy abhorrence of it; and his deter- 
mination, ill all possible cases, ^Uo magnify th# 
^' law and make it honourable i" 

If, in discoursing on such subjects,, we are con- 
strained to accommodate our language and reason- 
ings to the conceptions and usages of men ; we do 
no more than imitale the sacred writers, and can 
aptly express our meaning in the words which they 
have used before us : whereas they, w4io object to 
these explanations, are obliged to represent the 
style of Scripture as highly (if not a^bsurdly) figu- 
rative ; and frequently to caution their disciples 
against too literal an explanation of it : nay, it 
costs them much labour, as well as great ingenu- 
ity, to furnish such interpretations as accord with 

* Eph. i. 7, 8c 



VIII.] Office of Chrht. 129 

their rational systems, and which common readers 
t:ould never have thocght off. And what is this, 
but an insinuation that the sacred writers have 
tised language extremely suited to mislead and 
confuse the unlearned and simple part of man- 
kind ? B'lt indeed, llie apostle has shewn at 
large, that th^ medialioh of Christ was intended 
especially for this end, '* that God might be just 
'^ and thejustifier of the believer ;" that is/^ a just 
** God, and a Saviour."'^ 

If we examine the suhject more minutely, we 
shall find, that ihe mediation of Christ is of that 
kind, which required such a person to sustain and 
perform it, as the Scriptures declare that he is. • 

If any one should interpose between an offei^ded 
sovereign and his rebellious subjects, in order that, 
for his sake, exemption from punishment and the 
gmnt of valuable privileges, should be conferred 
on them; he must stand high in the estimation of 
the prince, and be a j3ersan of known w^orth and 
dignity, among all who are acquainted with the 
transaction : otherwise there w^ill be no ground to 
expect that his requests w^ould be attended to ; 
iior would care be taken, if they were, to mani- 
fest the demerit of the pardoned offenders, or the 
clemency and bounty of their reconciled sovereign. 
But what man, or mere creature, could thus inter-^ 
pose between the infinite God and the apostate 
children of men ? ¥/ho could have thought of re- 
questing, that, for hh sake and al his instance, all 
the crimes of those who came ?V his name shouldx 
be pardoned, a!! their wants supplied, and all spi-^- - 
ritaa! and elerna! bfessings conferred upon them? 
'W ould not such an intrusion have been considered 
as an act of rebellion, or at least a deliberate 
preference of the happiness of rebels to the glory 
of God? Who among the angels of heaven, or 
any of the creatures that God has m^de, could 
pretend to personal dignity, excellency, merit, or 
services, sufficient toaulhorize such arequisitiont 

''-''■ *-Koro. iii." "Is", xlv, 21/ 

G 5 



130 On the mediatorial [essay 

Or how could it have been imagined, that, if the 
Lord did not see good to spare and bless sinners, 
'^ for his own name's sake," he would be induced 
to do it for the sake of a derived dependent being, 
who lived, moved, and existed, in and by him 
^lone ? If it had been consistent with the display 
of his glory to save sinners without an atonement, 
be would not have wanted any external induce- 
ment to do it: but if his honour, and the salvation 
of sinners in this way^ were incompatible, who 
could possibly prevail with him to dishonour him- 
self ? Or could any mere created being have un- 
dertaken to render the exercise of mercy and 
grace to sinners consistent with his perfect justice 
£;nd the honour of his law ? Alas ! their best ser- 
vices must all be due for themselves, and on ac- 
count of benefits already conferred : even their 
own felicity, strictly speaking, must be gratui- 
tous, not merited : nor hath one of them power to 
endure the punishment of a single transgression, 
without finally sinking under it ; for, *' the wages 
'* of sill is death/' So that it cannot be conceived, 
that the office of Mediator between God and man, 
which Christ performs, could possibly have h^^vi 
sustained by a mere creature; or that any one 
had sufficient love to have induced him to under- 
take it for the benefit of the unholy and rebellious. 
But when the eternal Son of the Father ; when 
He who created and upholds all worlds, /or r^^Aom 
all things were made, and whom all angels wor- 
ship, voluntarily engaged himself to mediate a 
peace between the offended Sovereign of the uni- 
verse and his sinful creatures ; then " to the prin- 
'* cipalities and pov/ers in heavenly places was 
"' known — the manifold wisdom of God ;'' and all 
the holy intelligences that ever have been, or shall 
be, made acquainted with this grand design, must 
perceive, that his personal dignity and excellence; 
his ineffable union with the Father and relation to 
him; as well as his boundless power, love, and 
holiness, rendered him in all respects the proper 



Ylll.] Office of Christ. 131 

Person to accomplish it, and bring it to aJiappy 
and glorious event ; and that he alone was compe- 
tent for such an undertaking. 

If a Mediator was to be constituted, for such 
ends as have been stated^ it mast be proper that 
the Lord should choose and appoint him to this 
important ofiice. ^' No one taketh this honour to 
*' himself, but he that is called of God." A self- 
appointed mediator must be deemed an intruder. 
The criminals could not reasonably expect to have 
the nomination of liini : they had no just ground 
of complaint: the whole design must be formed 
for their relief and advantage; the rights and glory 
of God must be first considered and secured iu 
tihe execution of it ; and be alone could know, 
whom it becama him to trust with so vast a con- 
©ern, as involved in it, not only the interests of 
his universal kingdom, but the eternal honour of 
his own great Name. We know to whom he hath 
committed this office ; and we are sure, from the 
event, that he saw none else, in heaven or earth, 
whom he could so properly have appointed to it : 
for he does nothing in vain, and would not have 
sent his only begotten Son on a design, which one 
of his servants could have executed with the same 
success and advantage. But we may understand 
enough in this matter to perceive that it would 
have been highly improper, for the infinite God to 
have appointed a mere creature to this office, and 
to have entrusted his own glory, the salvation of 
innumerable souls, and the interests of his ever- 
lasting kingdom, into such hands. In this grand 
concern " he puts no trust in his servants, and his 
'' angels he charges with folly.''* 

k.t the same time, however, this Mediator is, in 
all respects, suited to our case, and worthy of our 
confidence. If it had been revealed, that God 
would deal with us through a Mediator, and we 
had been required to look out for one, on whom 
we could most entirely and unreservedly depend^ 

*Jobiv, 18. 



1JJ2 On the mediatorial [essay 

when eternal happiness or misery was at stake, 
what could we have done ? We could never have 
eotrusfed such an important cause in the hands of 
any mere man : nay, the more Vv e had considered 
the matter, in al! its difficulties and consequences, 
the greater hesitation should we have felt to con- 
ide it to the hands of a mere creafure. For all are 
changeable : and we should have been apprehen- 
sive, lest some want of power, love, truth, wisdom, 
or constancy, should defeat the whole, when our 
eternal All was at stake. Yet we could never 
have thought of such a Mediator, as our ofi'ended 
God hath himself provided, appointed, and re- 
Yealed ; who is ** the same yesterday, to-day, and 
^* for ever/' ^* the true and the holy One," '*^Em- 
^* maooef," ^* God over ail, blessed for evermore/^ 
Here we can have no ground for fear r unbelief 
alone can hesitate. He, whose power sustains 
the universe, is able to save our souls in all possi- 
ble cases. He, who is worthy to be entrusted 
with the rights of God and the eternal glory of his 
Name, must also be worthy to be entrusted with 
otir immortal interests ; (for our rights in this re- 
spect are ail forfeited :) and he, who, perfect ia 
justice and purity himself, could so pity and con- 
descend to guilty polluted creatures, as to under- 
take such an office wholly for their benefit, cannot 
want love to accomplish whatever is wanting, for 
the eternal salvation of all who accept of his medi- 
ation. 

But the appointed method, in which this great 
Mediator performs his most gracious design, has 
laid a slili more firm foundation for our unshaken 
confidence. It was proper, that the terms of our 
reconciliation should be proposed by our God 
himself: and, as these ha^ respect to the Medi- 
ator^ they required him to assume our nature into 
personal union with his Deity ; that, as •* God 
'* manifest in the flesh," he might stand related to 
Mb also, in Ihe most intimate manner> as our Bro- 
ther, ** bone of our bone, and flesh of our flesh ;'' 



VIII.] Office ff Christ. IS^ 

and that so he might properly represent ns, un- 
dertake oar cause, as intere.-^ted in it by the ties 
of one common nature, and encourage onr most 
unlimited confidence in his compassion and love. 
Thus hath he humbled, *' emptied/' and impove- 
rished himself. As they, in behalf of whom he 
Hiediated, '' were partakers of flesh and blood, he 
** also took part ot the same:" " he is not ashamed 
^* to call them brethren :" and, as his union with 
the Father, in the divine nature, renders him a 
proper Person to vindicate his rights and display 
his glory ; so, in virtue of his union with us in 
the human nature, we may most cheerfully rely 
on him to take care of our immortal souls. This 
also shews the propriety of his interposing in our 
behalf: for some connexion or relation is supposed 
to subsist, between the mediator and those for 
whom he acts: else, why does he solicit favour for 
them, rather tlian for others in similar circum- 
stances ? And, even if the plea be supported by 
some payment or satisfaction made ; it seems pro- 
per that there shos^kl be a ground on which to de- 
termine for whom this is done, and to whom the 
teuefit of it shall belong. 

When, therefore, the Son of God undertook 
the office of Mediator between God and man, 
" he took not en him the nature of angels/' as he 
meant not lo mediate in their behalf, but he assum- 
ed the human nature. And this renders it very 
obvious, and for us natural, to conclude, that all he 
did and suffered on earth, and all he now performs 
in heaven, in the character of Mediator, was ex- 
cli^sively intended for the benefit of men, whose 
nature he bears, for whom he mediates, and to 
whose account the whole will be imputed ; that is, 
to such of them as avail themselves of his medi- 
ation. For if D:ien, who have this divine consti- 
tution staled to them with suitable evidence, do 
Qot approve of the Mediator, but reject his inter- 
position, they of course exclude themselves froHi 
the benefit of it. We shall, therefore, in the two 



134 On the mediatorial [ESSAY 

following Essays, consider more particularly the 
righteousness and alonement of our great Medi- 
ator, and his continual intercession in heaven for 
as. It is, indeed, almost impossible to discourse 
in general concerning his mediation, without ia 
.^ome degree adverting to these subjects ; but it 
would be improper any further to anticipate them 
in this place. 

It does not seem necessary to attempt ^laboured 
proof, that our Lord's mediation is of that nature, 
and instituted for those purposes, which have been 
stated. The general language of Scripture con- 
veys this idea of it, to those who understand and 
believe it in its obvious and literal import. In 
particular, the scope of the apostle PauTs reason- 
ing, in the epistle to the Hebrews, establishes the 
doctrine under consideration. Was Moses a typi- 
cal mediator at the giving of the law, that through 
his intervention the national covenant might be 
ratified between God and the people: This only 
shadow^ed forth abetter covenant, founded on bet- 
ter promises, which Christ hath mediated between 
the Lord and his spiritual Israel: and *' this" per- 
*' son was counted worthy of more honour than 
*' Moses," being a^'Son over his own house,^ 
which he had bailded ; whereas '^ Moses was no 
** more than a servant," or even a part of the 
house itself.'^ Were the high priests, of the order 
of x\aron, typical mediators between God and the 
people, in virtue of their perpetual sacrifices and 
the burning of incense ? The insufficiency and 
unprofitableness of such mediators, and of all their 
sacrifices and services, must be shewn, to make 
it manifest, that *' another Priest must arise, after 
'* another order ;'' whose dignity, excellency, and 
invaluable minislrations, might really effect those 
ends, which the other merely prefigured and repre- 
sented, as in a picture, or rather as an indistinct 
iind feeble shadow. For through Him believer'a 
Lave access granted them to the mercy-seat of 

» Ileb. Ui. 1—6. 



Mil.] Opce of Christ. 135 

God, in the holy places not made with bands : 
whereas before, the very shadow of this blessing 
was concealed by the veil, and none might ap- 
proach to it on pain of death, but the high priest 
alone ; nor he on more than one day in a year, 
with the blood of the sacrifices and the burning of 
incense. What do all these arguments (which fill 
up more than half the epistle,) signify, but that 
Jesus is such a Mediator as has been described ? 
*' There is then one Mediator between God and 
^* man ; even the Man Christ Jesus."^ No doubt 
he is truly man, and performs his mediation in 
human nature ; for he assumed our flesh for this 
very. purpose : but the apostle, by declaring hiin 
to be the one Mediator, excludes all ether medi- 
ators. Moses and the priests of Aaron's line 
were, in a certain sense, mediators between God 
and man: and every believer, when he prays for 
others, in some degree interposes his requests be- 
tween God and man, to seek mercy in their be- 
half. Yet Christ is the only Mediator; because 
he alone is capable of, and appointed to perform, 
such a mediation as hath been described, in virtue 
of his personal dignity and the ransom he hath 
made. ** Through him we have access to the Fa- 
'* ther.'* ** He is our Peace-maker ;'' *' our Ad- 
*' vocate with the Father." He says, '* I am the 
'* Way, and the Truth, and the Life: no man 
** Cometh to the Father but by me :"t so that no 
man who rejects the mediation of Christ, ever 
did, or ever will, find acceptance with God. We 
must come to God in his name, asking all bless- 
iogs for his sake, and presenting all our services 
by his hands, and through his intercession, even 
** giving thanks to God and the Father through 
^* him." 

In this view of the subject, we may consider 
Christ as the Mediator between God and man, ia 
such a sease, that no sinner on earth can be found 
to whom we may not propose ail the benefits of 

* 1 TicQ,u, 5—6. t John xiv. 6. 



136 On the Merits and [essAy 

his mediation, provided he truly come to God by 
faith in Christ ; whereas fallen angels, and those 
of mankind who have died in their sins, are who!! v 
excluded from this benefit, by the very constitu- 
tion of the covenant which he mediated. But ail 
other mediators, and all attempts to approach 
God wiliiout a Mediator, are an affront both to 
the Father and the Son ; even as the sacrifices, 
which the Israelites offered contrary to the law, 
Y/ere an abomination to the Lord. As, therefore, 
we must shortly meet our offended Sovereign at 
his awful tribunal ; let us now avail ourselves of 
this inestimable appoin ment ; and constantly ap- 
proach his throne of grace, through our " faithfuJ 
*' and merciful High Priest" and Mediator, '' that 
*' we may obtain mercy, and find grace to help ixx 
*^ every lime of need/' 



ESSAY IX. 

On the Merits and Atonement of Christ. 

The opinion that the Deity might be appeased,. 
by expiatory sacrifices, has been very widely dif- 
fused among the human race: and the attempt has 
generally been made, by shedding the blood, and 
burning a part of the body, of some useful animal. 
This notion and practice seems very remote from 
the dictates of our nUtural reason ; and it is ex- 
tremely improbable, that they should have been 
the result of man's invention. We may therefore 
most rationally conclude^ that it is w^holly the doe- 
trine of revelation, and the appointment of God^ 
banded down by tradition, from the progenitors 
of our race, to the several branches of their pos- 
terity : and it is certain that we meet with it in 
the Bible, immediately after the entrance of sid. 
When Cain's oblation of the first-fruits of the 
earth . was rejected, and Abels sacrifice of the 



IX.] Jtonement of Christ, 137 

firstlings of the flock was accepted ; we may na- 
turally conclude, that the latter was presented 
according to tlie divine appointment, and that the 
former was not. But if we enquire into the reason 
of this appoiuhiient, the practice of the patiarchs, 
and the multiplied precepts in the Mosaic law, as 
to this particular, we shall not easily arrive at 
any satisfactory solution; except we admit the 
doctrine of Christ's atonement, and suppose the 
whole to refer to him as the substance of ail these 
shadows. I shall, therefore, in this Essay, eudea- 
vour to explain, illustrate, and prove timt doc- 
Irine ; and to shew its importance in the Christian 
religion. 

The rules and general iisa.^'es, respecting expi- 
atory sacrifices under the Old Testament, may 
assist us in understanding the nature of our 
Lord's atonement, of which they were types and 
prafigurations,'^ The offender, whose crimes 
might be thus expiated, was required to bring 
** his offering of the flock, or of the hard, to the 
^^ door of the tabernacle.'* The very nature of the 
animals appointed for sacritice was significant: 
wot the ferocious, the noxious, the subtle, or iha 
unclean ; but the gentle, docile, snd valuable t 
and none of these might be olfered, but such as 
were *' without blemish,'" or perfect in their kind. 
The offender was directed to bring an offering, in 
which he had a property, to be presented unto 
God, and thus substituted in his stead for this 
particular purpose. He must then '' lay his hands 
*^ upon the head" of the sacrifice ; which denoted 
the ti/pical translation of guilt from him, by impu^ 
tation to the substituted animal. This is generally 
thought to have been attended by a confession of 
bis sins, and prayers for pardon through the ac- 
ceptance of his oblation : and doubtless it implied 
as much, and would be attended at least with 
secret devotions to that effect by every pious Is- 
raelite.t The blood of the sacritice was then shed ; 
* Heh. x.i. t Lev, i.4. ill, 2. iv. 4 xvi.^U 



188 On ike Merits arid [ESSAY 

which, being '^ the life" of every animal, Avas re- 
served to make atonement, and therefore was not 
allowed to be eaten, under the Old Testament dis- 
pensation.'^^ Afterwards the body, or a part of it, 
was burned upon the altar wilh the fire which 
came immediateiv from heaven, both at the open- 
ing of the tabernacle-worship, and afterwards at 
the consecration of Solomon's temple.f Now who 
can help perceiving, that this fire represented the 
a\eriging* justice of God, (who is ** a consuming 
*^ Fire;") and that, when it consumed the harm- 
less, unblemished sacrifice, whilst the guilty of- 
ferer escaped, it aptly prefigured the way of a 
sinner's salvation, through the expiatory suffer- 
ings of the spotless '^ Lamb of God ?" The ani- 
mafs violent death, by the shedding of its blood, 
denoted the offender's desert of temporal death ;. 
and the subsequent burning of its fat, or flesh, 
shewed him to be exposed to future vengeance : 
but then, tbey represented the guilt and punish- 
ment, in both respects, as translated from him to 
the sacrifice, which bore them in his stead. — The 
whole ceremony concluded with the sprinkling of 
the blood, and in many cases, its application to 
all those things that pertained to the worship of 
God ; which evidently typified the believer's deli- 
Yerance from guilt and punishment, from the sting 
and dread of death, and finally from death itself, 
from sin and all its consequences ; the acceptance 
of his person and services, and his participation 
of eternal life and felicity, through ^* Him who 
*' loved him, and washed him from his sins in his 
''^ own blood." 

These appointments w^ere varied, in divers par- 
ticulars, as they respected the several kinds of sa- 
crifices : but most of them coincided in the grand 
outlines here mentioned. The paschal Lamb, the 
flesh of which was roasted and eaten; and the bo** 
dies of the sin-offerings for the congregation, 
which were burned without the camp, form the 

* Gen.ix. 4. Ixt. xvli. 11. i Lev, ix. 24. 2 Chr. vii. 1—3. 



IX.] Jtonenient of Christ. 139 

principal exceptions : but these variations serve 
to illustrate the several parts of that great subject, 
which all the sacrifices were intended to exhibit, 
— Even the thauk-oiferings and peace-ofierings, 
though evidently typical of the believer's spiritual 
worship, and communion with God and with the 
saints, were attended with the shedding and 
sprinkling of the blood, and the burning of tlie 
fat, of the sacrifice on which the people feasted. 
Nay, the very purifications with water, (the em- 
blem of sanctification,) the re admission of a leper 
into the congregation, the consecration of a priest, 
and the performance of a Nazarite's vow, were, iu 
difiereut ways, connected with the same observ- 
ances. " Almost all things were purged with 
** blood, and without shedding of blood there was 
'^ no remission r""*^ so that tiiis ran through the 
whole ritual law, and was interwoven with every 
part of the worship performed by the ancient 
church of God. 

We need no.t be surprised, that they who over- 
look the. typical import of the ritual law, or doubt 
of the atonement of Christ, should either consider 
these institutions as * an overgrown mass of trivial 
' ceremontes,' or attempt to account for them from 
the policy of Moses ; or to trace them to the cus- 
toms of the surroundir.g nations. But indeed the 
Israelites were expressly forbidden to imitate the 
Gentiles : several institutions in the law were in- 
tended to keep them at a distance from their su- 
perstitions : if any agreement be found in other 
respects, it is far more reasonable to suppose that 
the Gentiles borrowed their usages from the Is- 
raelites, than that the Israelites were encouraged 
or required to copy the worship of idolaters: and 
the epistle to the Hebrews sutliciently proves, to 
all who read it as the word of God, that these ce- 
remonies were shadows or types of the redemption 
by Jesus Christ, as made by him, and as received 
by the believer. — Indeed some persons, of great 

* Heb. ix. f §. 



140 On the Merils and [ESSA.Y 

eminenee in tbeir line vv^ould persuade us, that 
the penmen of the New Tes lament: accommodaled 
their language on this subject to the usages of the 
Jews; and rather wrote agreeably to vulgar no- 
tions and prejudices, than according to the true 
nature of the subject. This must mean (if it 
mean any thing more than at any rate to evade an 
argument which cannot be answered,) that the 
apostles zoere mistaken, or that ihei/ zcilfnllif mislead 
mankind. We may therefore safely infer, from 
ibis method of reasoning on such a subject, that 
the divine inspiration of the New Testament in 
general, of the epistles in particular, and espe- 
cially of that to the Hebrews, must de given up^ 
by al! who persist in denjing the real atonement of 
Christ, whenever this argument is used against 
them with energy, by some able and zealous con- 
trovarsialist ; or al least, ihat they must be forced 
to betake themselves to evasion, and other iiige- 
Bious ways of losing sight of the precise point 
contested with them. 

As every one of the grand divisions of holy 
Scripture carries along with it the evidence of its 
own divine original; so, it may not be unseason- 
able to observe, that this is particularly the case 
mill the books of Moses, v/hich some have lately 
effected to speak of as a respectable ancient compo^ 
$iiion\ yet with very plain intimations, that they 
are not to be regarded as oi' divine inspiration. But 
are not the prophecies, contained in these books^ 
fuitiliing even at this day, in the stale of the Jew- 
ish nation, and in the posterity of Ham r Did not 
our Lord quote them as the unerring word of God, 
and not merely as the words of Moses 'i^ And caa 
any man truly believe in Christ, who speaks of 
those books as a human composition which he 
quoted, and by quoting authenticated, as the ora- 
cles of God ? Eat, it is most to our piesent pur- 
pose to observe, that the astonishing coincidence 
between the types of the law, and the langu:*.ge 

* Matt. iv. 4. 7. 10. xxii. 31, 32. Luke xxiv. 27. 44, 



IX.] Jtoncmeitt of Christ. l4l 

used cGncerning' Christ by his apostles, establishes 
the authority of the b(Joks of Moses, inseparably 
from that of iheNewTestameHt, as well as teaches 
ns the real meaHin^ of them. If atleaipts to lessen 
our regard to this part of Scripture be not the 
covert a'lldcks of infideh'tj/, most certainly they are 
well calculated to subserve its cause. 

*' Known unto God are all his w^orks, from the 
'^ bej]^innino: of the world. "'^ What man of com- 
mon sense, therefoi*e, if not warped by prejudice, 
can suppose, that the Lord, having appointed a 
number of ceremonies, without any reference to a 
future dispensation, and not suited to give man- 
kind any just views of it, but the contrary, should 
afterwards so arrange that dispensation, or at least 
leave his servants so to speak of it, as to lead men 
to form notionsmore conformed to those antiquated 
rites, than to its real nature? Who can conceive 
that this new revelation should be made in such 
lano'uao'e, as must ^ive believers erroneous views 
of it; unless they are extremely careful hov/ they 
understand it, make large allowances for the pre- 
judices of education in those who first propagated 
it, and employ much nigenious labour to discover 
the truth, by divesting it of the numerous meta- 
phors under v/hich it lies concealed or obscured? 
Surely, if we allow the Scriptures to be the word 
of the unerring, unchangeable, and all-wise God ; 
we can scarcely speak of such a method of inter- 
pretation, without farling of that reverence w hich 
^ve owe to his divine majesty ! Does an architect, 
when about to erect a magnificent edifice, pur- 
posely arrange his plan to suit some inconvenient 
acaffoidnig, vvhich happens to be upon the spot, 
having been raised upon another occasion ? If 
he build according to a scaffolding previously 
made by his directions, is he ever supposed to 
form the plan of his structure for the sake of the 
scafibldiiig? Or does any one doubt, that the 

♦ Acts XV. 18. 



142 On the Merits and [essay 

scaffolding was raised to suit the plan be had 
already drawn for his intended building- ? And is 
it not almost infinitely more rational to suppose, 
that the Mosaic law was arranged, with a refer- 
ence to the future revelation of the gospel, than 
that the gospel was obscured, and even mistatedy 
that it might be made apparently to accord to the 
abrogated ceremonies of the law? 

Though ** without shedding of blood there was 
** no remission" of sins under the eld dispensation, 
yet ^Mt was not possible that the blood of bulls 
** and of goats should take away sins."^' If the 
question should be proposed to a Socinian, why 
this was *^ not possible ?" he might perhaps find it 
not very easy to give a direct and satisfactory an- 
swer. But if we allow, (according to the idea of 
^* no remission without the shedding of blood,") 
that the necessity of an atonement, in order to 
forgiveness, originates from the infinite holiness 
and justice of God, and the intrinsic evil and de- 
sert of sin ; and the consequent impossibility that 
he could pass by sin, without shev^ing his abhor- 
rence of it, and determination to punish it accord- 
ing to its demerit ; we shall readily perceive that 
nothing could render it consistent with the divine 
glory, to pardon and save sinners, which did not 
exhibit his justice and holiness in as clear a light 
in shewing ihem mercy, as these attributes would 
have appeared in, had he executed the threatened 
vengeaiice. And if this Vv^ere the case, however 
it might suit the design of infinite wisdom to ap- 
point the sacrifices of lambs, bulls, and goats, as 
types and shadows, means of grace, or conditions 
of temporal remission ; yet they could not possibly 
takeaway the guilt of sin, because they were not 
adequate exhibitions of the injinite justice and holi- 
7iess of God. For what proportion could the death 
of an animal bear to the remission of that guilt, 
which merited the eternal punishment of an im- 
mortal soul? Or how could rational creatures be- 



IX.] Atonement of Chmt. 143 

hold, in such an observance, God's holy hatred of 
sin and love of sinners? The same reasoning is 
conclusive, in respect of the vicarious sufferings 
of any mere man or creature. 

Suppose it were right, that one creature should 
bear the punishment merited by another; and that 
one could be found free from ^m\i, and willing 
lo be substituted in the place of his guilty fellow- 
creature ; yet he could only answer one for one^ 
hod 1/ for hod)/, life for life, soul for soul : his tem- 
poral suff*erings could only answer to the temporal 
release of the condemned criminal, but could not 
be an adequate ransom for his immortal soul from 
future punishment; much less could it expiate the 
guilt of the unnumbered crimes of many millions. 
Should it be said, that this might be, if God had 
so appointed ; I answer, that God appointed the 
sacrifices of bulls and goats, yet it was '^ impossible 
*' that they should take away sin ;' and for the rea- 
son before assigned, it was impossible that God 
should appoint them as more than a fi/pe of the real 
ntonemeut, — But no mere man can be found, who 
has not himself deserved the wrath of God ; no 
man*s body and soul are his own : no mere creature 
could be willing to bear the vengeance of heaven 
for another, if he might; and none might if he 
%vould. It may be our duty to lay down our lives 
for our brethren ; hut it cannot be allowable for 
Hs to choose to be eternally unholy and miserable. 
The eternal Son of the Father, therefore, seeing 
that no other sacrifice could suffice, said, '^ Lo, I 
''come to do thy will, O God."- 

I do not say, that the Lord could not have de- 
mised some other way of redemption: but we can 
conceive no other, by w^iich perfect justice and 
purity could harmonize with boundless mercy ; 
and, as infinite wisdom gave this the preference, 
we are sure that it was in itself most eligible. The 
dignity of the divine Redeemer, as One with the 
Father in the unity of the Godhead ; his eternal 

♦Heb,x.4— 10, 



144 On the Merits and [ESSAY 

relation to the Father, as the adequate Object of 
his infinite iove; his appointment to his office, and 
voluntary siisception ol* it; his incarnation, and 
consequent relation to us in the human nature ; 
the perfect purity of his manhood ; the complete 
obedience of his whole life, amidst all kinds of 
difficulties and temptations; the tortures and igno- 
miny of his death ,* the entire resignation and 
meekness with v/hich he suffered ; the principle 
from which his obedience and submission sprang; 
and the end to whieh the whole was directed, when 
duly considered and estimated, will combine to 
shew, that he more honoured the law of God and 
its awful sanction, by his righteousness and atone- 
ment, than if all men had either perfectly obeyed, 
or finally perished. When the Father was pleased 
thus to zcjound and hniise his well beloved Son, for 
the transgressions or" bis people ; his judgment con- 
cerning the evil and desert of sin appeared most 
illustrious. His love to sinners was shewn to be 
inconceivably great ; yet he v/ould rather lay the 
load of their guiit and punishment on him *' in 
** whom his snul delighted/' than pardon them 
without testifying his abhorrence of their crimes ! 
No encouragement could thus be given to others 
to venture on sin : no other sacrifice of this value 
and efficacy could be found : all must see, that pu- 
nishment was not the artntrcaif act of an inexorable 
Judge; but the luiavoidalj/e result of perfect IwH^ 
ness and justice, even in a Being (f injinite mereif\ 
Thus every mouth will at length bs stopped, or 
filled with adoration ; every heart impressed with 
awe and astonishment ; every hope taken away 
from the impenitent and presumptuous ; and the 
glory of God more fully manifested in all his har- 
monious perfections, than by all his other works, 
judgments, and dispensations. The story of Za- 
leaicus, prince of the Locrians, is well known: to 
shew his abhorrence of adultery, and his determi- 
nation to execute the law he had enacted, con- 
demning the adulterer to the loss of both his eyes, 



IX.] Atonement of Christ. 145 

and at the same time to evince his love to his son 
who had committed that crime, he willingly sub- 
mitted to lose one of his own eyes, and ordered at 
the same time one of his son's eyes to be put out ! 
Now what adulterer could liope to escape, when 
power was vested in a man whom neither self-love 
nor natural affection in its greatest force, could 
induce to dispense with the law, or relax the ri- 
gour of the sentence ? Thus, the language both of 
the Father and the Son, in this way of saving sin- 
ners, is manifestly, * Let the law be magnified 

* and made honourable, in the sight of the whole 

* universe.' 

I would not embarrass these brief Essays by any 
thing superfluous or dubious; yet it seems to fall 
in with the design of them to observe, that the re- 
ward of righteousness is not annexed to a mere ex- 
emption from sin; (for Adam on the day of his 
creation was free from sin ;) but to actual obe* 
dience during the appoi?ited term of probation. So 
that the perfect righteousness of Christ was as 
necessary, as the atonement of his death, to his 
mediatorial work on earth : not only, as freedom 
from personal guilt was requisite, in order to his 
bearing and expiating the sins of his people ; but 
also as the meritorious purchase of their forfeited 
inheritance ; that the second Adam's benefit might 
answer to the loss sustained by the first Adam. 
His was, however, a suffering obedience, and so 
expiatory ; his death was the highest perfection 
of obedience, and so meritorious. We need not 
therefore very particularly distinguish between 
them : yet it is proper to maintain, that the be- 
liever is pardoned, because his sin was imputed 
to Christ, and expiated by his sacrifice ; and that 
he is justified and made an heir of heaven, because 
Christ *' brought in an everlasting righteousness, 
^* which is unto and upon all them that believe." 
Our Lord did not indeed bear all the misery to 
which the sinner is exposed : not being personally 
guilty, he could not endure the torments of an 

H 



146 On the Merits and [ESSAY 

accusing conscience ; knowing that he should tri- 
umph and reign in glory, he could not feel the 
horrors of* despair; and his infinite dignity render- 
ing hioi able at once tomakean all-sufficient atone- 
ment, it was not requisite that his sufferings should 
be eternal, as ours must otherwise have been. 
But he endured the scorn, the rage, and the cru- 
elty of men, and all which they could inflict; the 
utmost malice of the powers of darkness ; and the 
wrath and righteous vengeance of the Father: he 
bore shame, pain, and death in all its bitterness ; 
and what he suffered in his soul, during his ago- 
nies ill the garden, and when he exclaimed on the 
cross, ^' My God, my God, why hast thou for- 
*' saken me?'' we cannot conceive. We only 
know, that ^^ it pleased the Lord to bruise him •/' 
the sword of vengeance woke against him, and the 
'* Father spared him not." We may, therefore, 
conclude, that he endured as much of that very 
misery which the wicked will endure from the 
wrath of God, and the malice of the infernal pow- 
ers, as could consist with perfect innocence and 
supreme love, and the sure hope of speedy and 
final deliverance. 

Many objections have been made to the doc- 
trine of a real atonement, and a vicarious sacrifice 
for sin \ as if it were irrational, or unjust, or gave 
an unamiable view of the divine character ; or as 
ifitw^ere unfavourable to the cause of morality 
and virtue : and great pains have been taken to 
explain away the language of holy Scripture on 
this subject, as if it did not imply any of those 
things which the unlearned reader is apt to infer 
from it. It cannot be expected, that I should give 
a particular answer to each of these objections, 
which result rather from the state of the heart, 
than from any solid grounds of reasoning : it may 
suffice to observe in general, that '' God hath 
** made foolish the wisdom of this world ;" that 
** the natural man receiveth not the things of the 
''Spirit of God, for they are foolishness to him :'' 



IX.] Atonement of Christ. 147 

and especially, that *^ the preaching of the cross is 
*' foolishness to them that perish." Adverting- to 
such testimonies of the Holy Spirit, we shall know 
what to think concerninsj those exclamations of 
irrational and absurd, which many of those, who 
are wise in this world and in their own eyes, em- 
ploy in opposing the doctrine of the atonement. — 
Neither can there be any injustice in this state- 
ment of it : for if One, who was both able and zoill- 
ing to do it, was pleased to ransom his brethren 
from deserved eternal rain, by enduring temporal 
sufferings and death as their Surety, what injustice 
could there be in accepting such a vicarious satis- 
faction for sin ? — And how can that doctrine give 
aiiunaniiahle viezo of the Deity, which shews him 
to be infinite in righteousness, holiness, love, 
mercy, faithfulness, and wisdom; and displays all 
these, and all other conceivable moral excel- 
lences, in full perfection and entire harmony ? It 
can only appear so to sinners, hecdiXXSQ justice and 
holiness are not amiable in the eyes of the unjust and 
unholy. Or how can that doctrine be prejudicial 
to the cause of morality, which furnishes the most 
powerful motives and encouragements to holiness, 
and shews sin in all its horrid deformity, and with 
all its tremendous effects; and which has uni- 
formly done more to '' teach men to deny ungod- 
** liness and worldly lasts, and to live soberly, 
*' righteously, and godly in this present world,'' 
than all other expedients besides have appeared 
to do ? 

Let us then proceed to state a few select argu- 
ments, which demonstrate that the doctrine, as it 
has been explained and illustrated, is contained 
in the holy Scriptures. 

I. They contain many plain and decisive decla- 
rations on the subject. It is not only said, that 
Jesus " redeemed us from the curse of the law, 
** being made a curse for us;"* that '^ he suffered 
'* once for sins, the just for" (or instead of) " the 

♦GaLiii. 15. 
H 2 



148 Ou the Merits and [ESSAY 

'• uBJost :''* but, that he ^' bare our sins in his own 
''• body on ibe tree ;" and *' was made sin for us.''t 
The prophet, speaking above seven hundred years 
bejbre, ^^ of the sufferings of Christ and the glory 
** that should follow,'' having observed, that he 
^* bore our griefs, and carried our sorrows," '* was 
*' wounded for our transgressions and bruised for 
''' our iniquities," shews the reason of this, by add- 
iiig, that '* the Lord laid," ov caused to meet, ** on 
^' him the iniquily of us alif' so ihat it was exact- 
ed, and he became ausz^erable :± according to the 
genuine meaning of the next words, rendered in 
our version, *^ He was oppressed, and he was af- 
••' fiicted." Thus he would ''justify many, for he 
*' would bear their inicpiities,'* and not merely the 
punishment due io them. We may, in many cases, 
say that the innocent suffers for the guilty, when 
one is exposed to loss or pain by means of ano- 
ther's fault, or for his benefit : but can it be said, 
with propriety, that the Lord lays upon the inno- 
cent sufferer the n/i^^/Zifj/ of the offender, or that 
the Htier I) ears the sins of the former; when no 
translation or imputation of guilt is intended, and 
no real atonement made ? If so, what words can 
convey the ideas of imputation and atonement? 
What* determinate meaning can there be in ian- 
cruage ? Or what doctrine can be deduced with 
certainty from the sacred oracles ? The expres- 
sions, ranvjm, redemption^ purchased, bought zdth 
a price, propitiation, and several others, concur to 
prove this doctrine. 

II. The testinioMy of John the B-aptist, ^^ Be- 
*^ hold the Lamb of God, which taketh away the 
^* sin of the world,''§ contains a very conclusive 
aroument on this subject. YV^hatever other rea- 
sons may be thought of, for a lamb being the se- 
lected emblem of the Lord Jesus ; he could not, 
V7S a Lamb, take azcay sin, except " by the sacri- 
•' lice of himself.'' His teaching, rule, and exam- 

* 1 Pet. iii. 18. Is, iiii. t 2 Cor. v. SJl. 1 Pet. ii. 24. 
X Bishop Loutli's Translation of Isaiah, § John i. 29. 



IX.} Atonement of Christ. 149 

pie, tend ia different v/ays to refonn mankind ; 
and the influences of his Spirit sanctify the be- 
liever's heart. In these respects he may be said 'ui 
some sense to take away sin: but, as a Lcunb, he 
could only take away the guilt of it by giving him- 
self to be '' siain," that he might '' redeem us to 
*' God with his blood ;" being the Antitype of the 
paschal lambs and daily sacrifices, even ** the 
" Lamb slain from tlie foundation of the world." 

III. \VheD the apostle argued, that '^ if Christ 
" were not risen, the Corinthian Christians were 
"yet in their sins;"^ what could he mean, but 
that, as nothing could prove the reality and effi- 
cacy of Christ's atonement, except his resurrec- 
tion, so nothing could take av>^ay their guilt but 
that atonement r For, their reformation and con- 
version to the worship and service of the true God 
was a fact which could not be denied, whatever 
men thought of the doctrines in question. 

IV. The same apostle says, that ^* Christ will 
*' appear the second time zdthout svi unto salva- 
" tion.^f ^ But did he not appear the first time 
' without sin? What then is the meaning of this 

* opposition, that at his first coming he bare our 
'sins, but at his second he shall appear «'i^^ow/ 

* sin? The words can have no other imaginable 
' sense, but that at his first coming he sustained 
' the person of a Sinner , and suffered instead of us ; 
' but at his second coming he shall appear, not as 
' a Sacrifice, but as a Judge. 'i 

V. The grounds upon which the apostles exhort 
men to holiness evince the same point. They 
uniformly draw their arguments, motives, and en- 
couragements fi'om the cross of Christ ; *' His own 
** self bare our sins in his own bodv on the tree, 
'* that we being dead to sin, might live unto 
*^ righteousness.'' '' Ye are bought with a price ; 
'^therefore, glorify God with your bodies and 
" spirits which are his !"§ This is indeed the di;s- 

• l.Cor. XV. 15—17. t Heb. is. 28. + Tillotson. 

f 1 Cor. vi. 20. 1 Pet. ii. 24. g Cor. v. 14, 15. Epb. v. ly 1'. . 
S3, 26. Tit. ii.il— 14. 1 Pet.i. IS— 20. 



150 On the Merits and [ESSAY 

tinguisliing peculiarity of their exhortations, in 
which they differ from those of all others, who 
have attempted to excite men to virtue or mo- 
rality. 

VI. The appointment of the Lord's supper, in 
remembrance of the body of Christ broken, and 
his blood poured out, and as a representation of 
the manner in which we become interested in the 
blessings of his salvation, even by ** eating his flesh 
*^ and drinking his blood,"* is a most conclusive 
argument on this subject. The peculiar nature 
and intent of this ordinance will be considered in 
a future Essay : but the special event commemo- 
rated, and the words of our Lord when he ap- 
pointed it, ** This is my blood of the New Testa- 
'* menl, which is shed for you and for many, for 
** the remission of sins ;' do manifestly prove that 
his death was a real atonement ; that this atone- 
ment is the grand peculiarity of the gospel; and 
that no man is a genuine Christian, unless by true 
faith he become a partaker of that inestimable 
benefit. 

VII. Lastly, the songs of the redeemed in hea- 
ven, even of those ^' who had come out of great 
*' tribulation," and had shed their blood as mar- 
tyrs in the cause of Christ, may well close these 
brief, but unanswerable, arguments in proof of 
this important doctrine. Without one discordant 
voice, they ascribe their salvation to *' the Lamb 
^* that was slain, and had redeemed them to God 
'* with his blood;'' '' Who had washed them from 
*' their sins in his own blood." But in what sense 
could ike Lamb that zcas slain wash them from their 
sins in his ozon bloody unless he were truly and 
literally an atoning sacrifice for them I This like- 
wise shews the vast importance of the doctrine in 
the Christian system. It is indeed essential to it: 
for he v/ho denies, or overlooks it, cannot have 
the same judgment of the divine perfections, law^ 
and government; or of the evil and desert of sin^ 

* John vi. 48—58. 



IX.] Atonement of Christ, 151 

as real Christians have. He cannot approach 
God in the same way, or with the same plea. He 
cannot exercise the same kind of repentance or 
faith ; or feel himself under the same obligations, 
and influenced by the same motives as they are. 
He cannot pray, or thank and bless God, for the 
same benefits ; or have the same reasons for grati- 
tude, humility, patience, and meekness. In a 
word, he cannot be meet for the same heaven ; 
but would dislike the company, dissent from the 
worship, and disrelish the employments and plea- 
sures, of those who ascribe all their salvation to 
the atoning blood of the Lamb. And is not this 
sufficient to prove that he cannot possibly be par- 
taker of the hope, the love, the joy, which are 
peculiar to the religion of the crucified Emma- 
nuel? 

It is, however, to be feared that numbers assent 
to this doctrine, who neither understand its nature 
and tendency, nor are suitably influenced by it. 
The cross of Christ, when contemplated by an 
enlightened mind, most emphatically teaches the 
glory and beauty of the divine character; the rea- 
sonableness and excellence of the moral law ; the 
value of immortal souls ; the vanity of earthly dis- 
tinctions ; the misery of the most prosperous 
transgressors; the malignity of sin; the lost state 
of man ; the presumptuous nature of self-righteous 
confidence; the inestimable value of this founda- 
tion for our hope ; the sinner's motives and en- 
couragements to repentance ; and the believer's 
obligations to the most self-denying and devoted 
obedience to his reconciled God and Father. — He 
therefore, who truly believes, and understands 
this doctrine, and who glories in the cross of 
Christ alone, habitually gives his eternal concerns 
a decided preference to every worldly object. He 
feels an earnest desire to promote the salvation of 
mankind, especially of those who are most dear to 
him. He is ^' crucified to the world, and the 
'* world to him." He repents of, hates, and for- 



152 On the Merits, S^c. 

sakes, all his sins, and seeks the crucifixion of 
every sinful propensity. Though he entirely re- 
nounces all confidence, save in the unmerited 
mercy of God in Christ Jesus ; he yet deems it his 
pleasure, privilege, and honour, to " live to him 
*^ who died for him and rose again/' The exam- 
ple and love of Christ reconcile him to reproach^ 
contempt, self-denial, and *^ persecution for 
*^ righteousness' sake ;" and dispose him to for- 
giveness, love of enemies, enlarged benevolence, 
and whatever can adorn '* the doctrine of God our 
^^ Saviour/' 

Whilst we would therefore '^ contend earnestly 
'^ for the faith once delivered to the saints,'^ we 
would also caution every one not to *'^ imprison the 
*' truth in unrighteousness." They, who vilify 
the atonement, are not the only ^* enemies of the 
*' cross of Christ :" for, such as hold it in a carnal 
heart, and disgrace it by a sensual life, fall under 
the same condemnation.^' It is to be feared, that 
many, who are zealous against the fatal Socinian 
heresy, are tainted with the abominable infection 
of Antinomianism : and that numbers of another 
description, who contend for the doctrine of the 
atonement, do nevertheless rest their hope of sal- 
vation principally upon their own moral goodness, 
and not on the merits and expiatory sufferings of 
Christ. But, as that '* God of all grace," '' who 
** spared not his own son, but delivered him up for 
*' us all," will '^ with him freely give all things" to 
the true believer; so, assuredly in his awful jus- 
tice he will not spare any of those, who oppose^ 
neglect, or abuse his great salvation : for *' our 
^' God is a consuming fire/' 

* Phil, iii, 18—21, 



153 



ESSAY 



On the Exaltation of Christ, and his Appearance 
in the Frese)ice of God on our behalf. 

When our Saviour upon tlie cro^s was about to 
commend his spirit into the Father*s hands, he 
said, '' It is finished." Whatever the types had 
prefigured, or the propheis foretohJ, ccncerning. 
his obedience, conflicts, and sufferings; whatever 
the glory of God, the honour of the law, or the 
rights and satisfaction of divine justice, required ; 
and whatever was necessary, in order to his own 
final victory, triumph, and exaltation at the right 
hand of the Father, as our Advocate and Friend, 
was then fully accomplished; that is, as far as it 
could be, previously to his death, which immedi« 
ately followed. He then became Conqueror over 
the world, sin, and Satan, (triumphing over them, 
even on the cross ;) and, having consecrated the 
grave by his burial, to be a sacred repository for 
the bodies of his disciples, he arose on the third 
day, a mighty Victor over '^ the king of terrors;" 
and at that crisis commenced the glory vrhich was 
to follow his sufferings. 

The evidences of our Lord's resurrection have 
been already considered ;'^ the ends answered by 
that great event may here be briefly mentioned.— 
He thus confirmed, beyond all reasonable doubt, 
every part of the doctrine he had taught ; proving 
especially that he was the Son of God, in that 
peculiar and appropriate sense, in which he had 
claimed that high relation to the Father, and for 
which he had been condemned as a blasphemer. 
He fully evinced, that his atonement had been 
accepted, and had effeclually answered those 
great and gracious purposes for which it had beea . 

* Essay I. p. 8— 10. 
H 5 



154 On Chrisfs Exaltatation, and [ESSA.Y 

niade. He thus became capable of possessing in 
our nature the mediatorial throne, which had been 
covenanted to him, as the reward of his obedience 
and sufferings : and to appear, as our Advocate 
and Intercessor, in the presence of the Father ; 
being our Brother, and glorying in that conde- 
scending relation to us. And finally, he was the 
jfirst-fruits of the general resurrection, the earnest 
and pledge of that grand and interesting event. 

I shall not further enlarge on the circumstance 
of our Lord's resurrection, or on the instructions 
which may be deduced from it : but as his media- 
tion is naturally divided into two distinct parts, it 
regularly falls within the plan of this work to con- 
sider at present that part which he now performs in 
his heavenly glory, as we before did that which he 
fulfilled during his humiliation on earth. From 
the depth of his voluntary abasement, ** heascend- 
^* ed up far above all heavens, that he might fill 
** all things/' He then *' led captivity captive, 
'* and received gifts for men, yea, for the rebel- 
'* lious also ; that the Lord God might dweH 
" among them."^ *^ For the heavens must re- 
^^ ceive him, iiatii the restitution of all things/'f 
** I go,'' says he to his disciples, *' to prepare a 
*' place for you ; and if I go to prepare a place for 
** you; I will come again and receive you to my- 
*' self, that where I am there ye may be also.'^f — 
We will, therefore, in this Essay, point out the 
purposes for which Jesus, ** our Forerunner, hath 
'* for us entered into heaven,'^ and the means by 
which he prepares the way for our admission to 
the same place of holy felicity. 

The royal prophet introduces Jehovah declaring 
with an oath, which denoted ^* the immutability of 
'* his counsel,'' that the Messiah was constituted 
" a Priest for ever, after the order of Melchize- 
*' dek ;" ^ and the apostle thence argues, that the 
Aaronic priesthood was never intended to beper- 

* Ps. Ixviil 18. Eph. iv.7— -Id. t Acts iii. 21, 

X John xiv. ^, 3. § Ps. ex, 4, Gen. xir. 18. Heb. vii. 



X.] Jppearance before God for ns, 155 

petual. Now Melchizedek's priesthood especi- 
ally differed from that of Aaron, in that it united 
the regal power with the sacerdotal oflice ; which 
shewed that the Messiah was to *^ be a Priest 
** upon a throne/'^ Before we proceed with the 
subject, however, 1 would observe, that this affords 
us a most conclusive proof of our Lord's Deity. 
The sacred historian makes no mention of Mel- 
chizedek's ** father, mother, pedigree, beginning. 
*' of life, or end of days ;" but introduces him to 
our notice v/ith mysterious abruptness ; he ^* be- 
** ing," says the apostle, ^' made like unto the Son 
** of God.^f But in what sense could this cir- 
cumstance render him *^ like the Son of God," or 
'A proper type of him, except as it was a shadow of 
his eternal pre-existence i As man, he had begin- 
ning of life like his brethren: and if he, who ta- 
bernacled in our nature, had been a pre-existent 
creature of the highest order, he must nevertheless 
have had beginning of life ; and the emphatic si- 
lence of Moses respecting the birth of Melchi- 
zedek, could not have represented him, in any 
sense, as ** like unto the Son of God." 

The High Priesthood of Christ in the sanctuary 
above, first requires our consideration. — On the 
great day of atonement,! the high priest, (not ar- 
rayed in his robes of glory and beauty, but clothed 
in linen g-arments like his brethren,) havin^: offer- 
ed the sin-offerings for himself and for the people, 
entered the holy of holies, with the sprinkling of 
blood, and the burning of incense by the fire taken 
from the altar of burnt-offering: and thus, as Is- 
rael's typical intercessor, he appeared before the 
mercy-seat, as in the presence of God^ for them. 
From the holy nation ^ hob] tribe was selected, from, 
that tribe a holyfamilijy and from that family ?iholy 
person ; (that is typically and by consecration:) yet 
even this individual, selected with such care and 
so many precaulions, from the whole human ra<je, 
was not allowed on pain of death to enter within 
♦ Zcch. vi. 9—13. ^ Heb.vii, 13. Xl^tw, xvL 



156 On Christ's ExaltatiGHy and [ESSAY 

the veil, or to approach Jehovah even on a mercy- 
seat, except on one day in a year ; nor on that 
day, without the previous offering of sacrifices, 
the blood of which he must sprinkle before the 
ark, whilst the smoke of the incense perfumed the 
holy place. The whole of this appointment was 
calculated to shew, in the most significant manner, 
to what an immense distance from their offended 
Creator sin had removed fallen men; and how dif- 
jficult it was to render their return, and re-admis- 
sion to his favour, consistent with the honour of 
his infinite justice and holiness. 

In like manner, our great High Priest, laying 
aside his robes of light and majesty, appeared in 
the mean attire of our nature; and *^ was made in 
** all things like unto his brethren," except as he 
was free from the least defilement of sin ; and, 
having on earth offered his one all-sufficient sacri- 
Sce, he ascended . into heaven, to appear before 
the Mercy-seat, in the true sanctuary, in the im- 
mediate *' presence of God, for us ;* bearing our 
nature, and pleading in our behalf the merits of 
his perfect obedience and inestimable atonement; 
that we might be delivered from *^ going down 
*' into the pit/' through the * ransom" which he 
had paid in our behalf.^ The apostle, writing to 
the Hebrews, discusses this subject very fully, and 
shews in how many and important particulars the 
Antitype exceeded, and consequently differed 
from, the Type. With lively and joyful gratitude 
he expatiates on the compassion, faithfulness, and 
power of our great High Priest; on his divine 
dignity, and on his condescension in assuming our 
nature, and owning us as his brethren ; on his 
sympathy with us in our sorrows and temptations ; 
on the prevaiency of his intercession, and the un- 
changeable nature of that ofiice which he ever liv- 
ethto perform. He shews us, that, by the offering 
of his flesh, ** the way into the holiest is laid open,'' 
and that we may now draw near with boldness, 

* Job zxziil. 24. 



i.] Appearance before God for tis. 157 

throagh tlie rended veil, to the Mercy-seat of our 
reconciled God ; that by the blood of the new co- 
venant, '' the heavenly things themselves are pu- 
** rifled ;" (that is, they are not polluted by the 
admission of sinners to them, in this appointed 
way ;) and that ^*such a High Priest became us,'' or 
suited our case, *' who was holy, harmless, unde- 
*' filed, and separate from sinners." In another 
epistle, he grounds bis defiance of all enemies 
principally on this doctrine, that Christ ^' died, 
*' yea, rather is risen again, and is even at the 
** right band of God ; where he also maketb inter- 
'* cession for us :"^ And to another church he 
shews, that '' through him both Jews and Gen- 
** tiles have access by one Spirit unto the Fa- 
'* ther/'f In like manner, John also thus instructs 
his Christian brethren, *' If any man sin, we have 
** an Advocate with the Father, Jesus Christ the 
'^ righteous ; and he is the propitiation for our 
" sins ; and not for ours only, but also for the sins 
'* of the whole world /'t Many other testimonies 
to the same effect might be adduced : but these 
may suffice to our present purpose ; except as 
we advert to our Lord's own words, when he says, 
** I am the Door ; by me, if any man enter in, he 
*' shall be saved ;" and, *^ I am the IVai/, the 
'* Truth, and the Life ; no man cometh to the 
" Father, but by me ;"§ and to his prayer in be- 
half of his disciples just before his crucifixion, 
which may be considered as the specimen and 
sabstance of his intercession.!] From these Scrip- 
lares we learn, that sinners are not admitted in 
their own name, even to a mercy-seal to supplicate 
pardon; but in the name and through the inter- 
cession of Christ : that their pleas must not be 
drawn from their own character, situation, or ser- 
vices ; nor even from the general goodness and 
compassion of God ; but wholly from the person, 
work, and merits of Emmanuel; and that his pleas 

* Rom. yiii. 33—39, t Eph ii. 18. 1 1 John ii. i, 2. 

J John X. 9. xiy. 6. || John xvii. 



158 On Christ's Exaltrtion, and [ESSAV 

in their behalf are wholly deduced from what be 
hath done and suffered, in their nature and for 
their benefit. 

It is not necessary, or proper, for us to imagine 
any outward transaction, which accords to a high 
priest burning incense, to an advocate pleading a 
cause, or to a friend and brother making interces-» 
sion. Heavenly things are represented to our 
minds under such emblems, to give us true ideas 
of their nature, not to convey to us adequate ap» 
prehensions of the manner of them. Thus Christ 
is represented as appearing in heaven, as a Lamb 
that had been slain, to instruct us in the reality 
and efficacy of his atonement ; and his officiating 
as a Priest, or pleading as an advocate, conveys 
important instruction and encouragement. Thence 
we may learn, that his interposition in our behalf^ 
through the merits of his obedience unto death, 
renders our sinful persons and services accepted 
with the Fatlier, and secures to us deliverance 
from every enemy and evil, the supply of every 
w^ant, and the eternal enjoyment of all felicity. 
Further than this we need not determine : he and 
the Father are One, in essence, counsel, and will; 
and his mediation cannot but be eff*ectuai in behalf 
of all who come to God through him. For it hath 
been repeatedly observed^ (though opposers of 
these doctrines either wilfully or carelessly remain 
ignorant of it;) that the atonement and intercession 
of Christ were not intended to induce God to shew 
mercy ; but to render the exercise of his love to sin- 
ners consistent zmth the honour of his lazv, and the 
glory of his name: and this single proposition, well 
understood, suffices to prove whole volumes that 
have been published on the subject, to be an 
empty contest with an imaginary opponent, and 
a triumph for an ideal victory. Whilst our Lord, 
therefore, directed his disciples to ask in his name, 
ahd promised that he would pray the Father for 
them, he also subjoined in another place, *^ I say 
*' not that I will pray the Father for you ; for the 



X.] Appearance before God for us. 159 

*' Father himself loveth you ; because ye have 
'^ loved me, and have believed that I came out 
^* from God/'* His general plea, in behalf of ^* all 
*' who come to God through him/' suffices; nor is 
it necessary for the well-beloved Son of the Father 
to be particular, or to use importunity with him, 
to induce him to grant all covenanted blessings to 
bis beloved children. 

The intercession of Christ is, in its very nature, 
entirely different from the supplications which we 
make for one another. When we prav, according 
to our duty, for our brethren and fellow-sinners, 
our requests are admissible and acceptable only 
through his mediation. We do not come in our 
own name, we rest not our intercession on our 
own services, we make no claim to the mercy we 
ask, nor have any complete assurance that we 
shall prevail. If indeed our requests be duly pre- 
sented, they will be accepted ; and if they be not 
granted in the sense we meant them, they will re- 
turn into our own bosom. But the intercession of 
Christ, for his disciples, is made in his own name, 
on the ground of his own merits and dignity, ac- 
cording to the covenant ratified vv^ith and by him, 
and with the absolute certainty of success. — This 
shews the sin and idolatry of worshipping, or com- 
ing to God through, other mediators : for either 
these were sinners, that were brought to heaven 
through the merits and intercession of Christ, 
though they are thus addressed as his competi- 
tors; or they are created angels, not at all related 
to us, and utterly destitute of every plea which 
thoy may urge in our behalf; having never been 
appointed to the mediatorial office, and never 
having thought of intruding into it. So that to 
worship saints and angels, even as intercessors, 
is an ascription, to servants and creatures, of that 
honour which belongs to the only-begotten Son 
alone; and they, who thus dishonour *^ the Son, 
" do not honour the Father that sent him." 

* John xiv. 13—17. xvi. 26, 27. 



160 On Christ\ Exaltation, mjd [essaV 

The intercession of Christ is presented in h^ 
half of ^^ all, who come to God through him/' or 
*' who pray in his name;" and all men are invited 
to return in this way to the Lord ; assured that 
Christ will not refuse to maintain the cause of any 
one, whatever he hath been or is, who uprightly 
seeks the benefit of his mediation : there is how- 
ever a sense, in which it is not genera/, hut parti- 
cu/ar. if he intercede for those, who are now 
living- without faith and prayer, or in the practice 
of sin ; it will shortly appear by their repentance 
and conversion : for he never pleaded in behalf of 
those, who continue to the last unbelieving and 
ungodly, as the event shews.^' His intercession, 
therefore, is intended to give us *^ this confidence, 
*^ tliat, if v/e ask any thing, according to the Vv^ill 
*' of God, he heareth us :"f but it can form no 
just ground of encouragement to those who do not 
pray at all; who come before God, not in the 
name of Jesus, but with other pleas; who ask 
such things as God hath not promised ; or, whose 
prayers are mere lip-labour and hypocrisy. 

We are then instructed to approach the Father, 
through the mediation of the Son, for the forgive- 
ness of our sins, the acceptance of our persons and 
services, and all things immediately connected 
with eternal salvation ; and for all temporal bene» 
fits, as far as infinite wisdom sees them conducive 
to our real good. But especially we are encou- 
raged in his name to pray for the Holy Spirit, to 
illuminate, renew, purify, comfort, and strengthen 
cor souls; to furnish us with that measure of spi- 
ritual gii'ts which our situations require; and to 
scpporl us under the trials to which we may be 
exposed. We also expect, that, through this hea- 
venly Advocate, our prayers for our friends, our 
enemies, our brethren, or the church at large, will 
be accepted, and answered in the most desirable 
manner ; notwithstanding our unworthiness and 
tlie imperfection of our duties ; that our praises 

♦ John xvii. 9—20. 1 1 John v. 14, 15. 



X.] Appearance before God for vs. 161 

and thanksgivinQ:s will ascend as a sacrifice well 
pleasing- to God : and that our feeble endeavours 
to serve and honour him, though in strict justice 
they merit condemnation, will receive a large and 
gracious reward. 

But our exalted Redeemer not only appears *' in 
'* the presence of God for us," as a mercifullligh 
Priest, but alsp as a glorious King; for he is u 
'* Priest after the order of Melchizedek/* a King 
of Peace and of Ilighlcousness. As a King ho 
confers blessings and afibrds protection ; he enacts 
laws, demands obedience, obtains victories, and 
exercises authority; and he will at lenglh admi- 
nister justice to the whole rational creation. *^ All 
** power," says he, ** is given unto me, in heaven 
" and in earth."'* ** The angels, that excel in 
'* strength," are '* his mighty angels.'' *' He is 
*' gone into heaven, and is at the right hand of 
'* God, angels, authorities, and powers being made 
** subject to him :"t The Father hath *' set him 
" at his own right hand in heavenly places, far 
** above all principality, and power, and might, 
** and dominion, and every name that is named, 
*' not only in this world, but in that which is to 
" come; and hath put all things under his feet; 
'* and gave him to be Head over ail things to the 
*' church; which is his body, the fulness of him 
*' that filleth all in all."; *'*'He hath also commit- 
^' ted all judgment urLo him, that all men might 
*' honour him, even as they honour the Father."§ 
The expressions given and commit led, with others 
of similar import, evidently relate to him as Man 
and Mediator, and in no resnect deduct from the 
energy of this language of the Holy Spirit: for 
who must he be origina/li/, who can receive in his 
delegated character such authority, and exercise 
such powers? ^Yhat creature could sustain the 
weight of that dominion, which rests on the 

• Matt, xxviii. 18. t 1 Pet. iii. 23. 

J Ep!i. i.^O— 23. PhH. 11. 9— 11. 

j Ji>:]n V. 21—27. Hom. xvi. 10—12. 2 Thes. i. 7—10. 



162 On Christ's Exaltation, and [essay 

shoulders of him who was a ^' Child born, and a 
*' Son given unto us ?"* No doubt he, of v/hom 
such things are spoken, is ^* the mighty God,'" 
•* the Lord from heaven," '* God manifest in the 
** flesh/' — That one, truh/ man, should exercise 
absolute authority over al! angels, who serve him 
in ministering to his redeemed people ; that he 
should have ** the keys of death and the unseen 
*' world ;"f and that the universal kingdom of na- 
ture and providence should be administered by 
him, is a most surprising mystery : but that all 
this should subserve the good of such worthless 
creatures as we are, is most stupendous and in- 
conceivable love ! And they must have very high 
thoughts of human nature, or very low apprehen- 
sions of the ioflnile God, who can suppose a mere 
man to be capable of such pre-eminent dignity 
and authority. 

It is a firm ground of admiring and thankful 
exultation, that he who is our Brothei and Friend, 
thus rules ail worlds with absolute sway, as '' King 
** of kings, and Lord of lords." The rise, fall, 
and revolutions of empires are ordered by him ; 
and he hath all hearts in his hand, and turneth 
them as he pieaseth. For the Father *^ hath set 
^' his King upon his holy hill of Zion,'' in defiance 
and contempt of the opposition of all those who 
say, ** Let us break his bonds asunder, and cast 
^' awav his cords from us ;" and '* with his iron rod 
" he will dash them to pieces like a potter's ves- 
" sel. Be wise now therefore, O ye kings ; be in- 
** structed, ye judges of the earth: kiss the Son, 
** lest he be angry, and ye perish from the way, 
'^ when his wrath is kindled but a little/'J — The 
duration, prosperity, and termination of every 
man's life are appointed by him; and the doom of 
every soul. Storms and tempests, pestilences and 
earthquakes, are his servants; and all nature obeys 
his word, of judgment, or of mercy. Tyrants and 
persecutors accomplish his secret purposes, thougk 

♦ Is. ix. 6, 7. t Rev. i. 18. % Ps. ii. 



X.]" Appearance before God for us. 163 

'^ they mean not so:'* nor can deceivers, by their 
unwearied efforts, exceed the limits he assigns to 
them. Even apostate spirits know his power, and 
reluctantly obey his mandate. When he was '' in 
^' the form of a Servant," a legion of them could 
not so much as possess a herd of swine without his 
permission ; nor can any of them defeat his coun- 
sels, escape his detection, or avert his omnipotent 
vengeance. — ^' His riches are\insearchable;" ^* in 
" him are hid all the treasures of wisdom and 
" knowledge;" '' all the fulness of the Godhead 
'* dwells in him bodily," yea, the fuhiess of the 
Spirit of wisdom, truth, power, and holiness ; and 
*^ from his fulness all his people receive."^ He 
governs all events in that manner which may best 
promote the safely and happiness of his church, 
and of true believers. Therefore '' all things 
** work together for good to them that love God." 
" None can pluck any of them out of his hands f'f 
** No weapon formed against them shall prosper.'* 
*' Nothing shall separate them from the love of 
" God.'' "Jehovah is their shepherd; they shall 
'^ not want." Tribulations, temptations, persecu- 
tions, conflicts, yea, death itself, are instruments 
in the hands of Christ, to prepare them for *^ an 
** exceeding and eternal weight of glory," and 
'* in all things they will be made more than con- 
" querors," until they are enriched with everlasting 
felicity. — But this power is equally formidable to 
obstinate unbelievers : all, '' who will not have 
*^ Christ to reign over them," will be destroyed as 
his enemies : no refuge can be found from his in- 
tolerable indignation; no resistance made to his 
omnipotent word. 

This kingdom shall endure through all ages, to 
the end of time : then his power will raise the 
dead. He v/ill "judge the world in righteous- 
" ness/' and decide the general state of all man- 
kind : and thus the design of his delegated autho- 



^Q'- 



* Is, xi. 2—5. John i. 16. iii. 34. Col. ii. 3. 9. 
t John X. 27—00. 



164 On Chmfs ExaliaUou^ and [ESSAY 

rity being completely answered, he vv^ill, as Medi- 
ator, deliver up *^ the kingdom to God, even the 
*^ Father;" the ahso/ute dominion of the Creator 
will be re-established, and '^ God will be all in 
*' all." 

It scarcely needs be observed, that the autho- 
rity, protection, and munificence of our glorious 
King demand of us implicit and unreserved obe- 
dieDce. The failb, that welcomes his salvation, 
*' worketh by love/' and ensures a cheerful atten- 
tion to his commands: all the precepts of Scrip- 
ture are either the mandates of Christ our Kiog, 
to thoie that share the blessings of his peaceful 
rule; or they constitute that law which is *' the 
*^ ministration of death'' and condemnation. Tho* 
his commands coincide with the moral law, yet 
they are modified differently, as addressed to sin- 
ners who seek salvation by him. The commands, 
to repent, to believe, to pray, to observe his or- 
dinances, and to love the brethren, are indeed 
virtually contained in the comprehensive require- 
ment of supreme love to God, and the love of our 
neighbour as of ourselves ; yet Ihey are given to 
sinners only through Christ and the gospel; and 
they alone are his true subjects, who submit to his 
authority, and, from evangelical principles, up- 
rightly endeavour to obey his Gomrnandments.* 

We must likewise consider the ascended Re- 
deemer as the great Prophet of his Church. He 
indeed personally performed the prophetical office 
on earth during his humiliation : but, as all the 
ancient Prophets were his servants and represen- 
tatives ; so, the apostles, evangelists, and penmen 
of the Nev/ Testament were his delegates; and so 
are all those who preach according to the holy 
Scriptures, Christ is the great Teacher of man- 
kind : the whole revelation of God is imparted to 
him: he is the Word and Wisdom of the Father, 
and *' the Light of the World:" all who fcUovy 

♦ Matt. vii. 21—28. John xiv. 21— To. x?. 14. 



X.] appearance before God for us. 165 

him have *' the light of life/' all others abide in 
darkness. Divine truth is reposiied in him as in 
a store-house, for our benefit ; thence it is com- 
municated to us through the Scriptures. The 
Holy Spirit was sent forth from him, to inspire 
prophets, apostles, and evangelists ; and he still 
furnishes pastors and teachers for their work ; for 
these are the '' gifts" of the ascended Redeemer 
to rebellious man."^ Moreover, the same Spirit 
prepares men's minds to receive the truth in faith 
and love, and to understand its nature, giorv, and 
tendency : thus he gives efficacy to the word, and 
applies his salvation to cur souls.f So that the 
Lord Jesus, as ascended on high, is the sole Pro- 
phet of the church, and teaches his people, bv his 
word, by faithful ruinisters, and by his Holy Spi- 
rit. They, therefore, who, with a humble, teach- 
able, believing, and obedient disposition, seek 
from him the knowledge of God, and of his truth 
and will, in the use of his appointed means, v/ill be 
** made wise to salvation ;" preserved, in propor- 
tion to the simplicity of their dependence, from 
errors and delusions ; guided *' in the midst of the 
*' paths of judgment;" and instructed how to act, 
as circumstances may require, with discretion and 
propriety. But the self-wise of every description, 
and all who refuse to receive instruction from 
Christ, will be entangled in error, andgiven over 
to strong delusion ; whatever their talents, oppor- 
tunities, attainments, reputation, or assiduity may 
be.J And even believers will be left to fall into 
distressing mistakes^ if at any time they " lean to 
*' their own understanding," neglect to seek wis- 
dom from this great Counselior, or prefier the opi- 
nion of some favourite teacher to the word of him 
who is the Truth itself. 

These distinct oflices of our glorified Lord can- 
not be separated, either in respect of his perform- 
ance of them, or of our dependence on him. The 

* Eph. iv. 8—16, t Joha xvi. 12, 15, 

I rrlattxiU. 11—15. 



166 On Christ's Exaltation, and [ESSAY 

self-righteous and the self-wise may seem willing 
to own him as their King; whilst the one rejects 
him as a Prophet, and both of them refuse to come 
to God through him as their High Priest : on the 
other hand, the antinomian may seem to rely on 
him as a Priest, whilst he determines that '^'he will 
*' not have him to reign over him." But these and 
similar dependences are mere delusions : for 
Christ rules as a Priest on his throne : he inter- 
cedes with regal authority, and he teaches his dis- 
ciples to rely on his atonement and advocacy, to 
shelter their souls under his omnipotent protec- 
tion, and to submit to his sovereign rule. He re- 
veals as a Prophet, what he purchased and ob- 
tained as a High Priest, and confers as a munifi- 
cent Prince. The obedience, which he requires 
of his subjects, he by his grace disposes and ena- 
bles them to perform, and renders it accepted 
through his intercession. So that they who truly 
receive him in one of these combined offices, re- 
ceive him in them all. 

In this manner our Lord prepares the souls of 
his people for the inheritance which he hath pre- 
pared for them ; nor could the utmost efficacy of 
one of these distinct parts of his mediatorial un- 
dertaking accomplish that gracious purpose. His 
sacrifice and intercession, indeed, render it con- 
sistent with the glory of God to admit us sinners 
into his presence, to receive us into his favour, to 
make us his children, and to give us an inherit- 
ance in his own holy habitation : but how should 
we profit by this provision, did he not send forth 
his word and his ministers to proclaim the glad 
tidings, to give the invitations, and to set before 
us his precious promises and new covenant-en- 
gagements ? How can we receive the advantage 
even of this revelation, without we understand 
and believe it ? or how shall we credit such a hum- 
bling spiritual message, except the eyes of our 
minds be opened by the Holy Spirit?^ How could 

* iCor. ii.l2— 14. 



X.] Appearance before God for us. 167 

we unholy creatures be made meet for this holy 
inheritance, v/ithout the influences of his new- 
creating- Spirit? How could we overcome the 
powers of darkness, and all our enemies, if he did 
not fight for us ? How could we meet the king of 
terrors, if he did not engage to support and deli- 
ver us : and finally to raise our bodies, incorrupti- 
ble, immortal, and glorious, to unite with our 
souls in the everlasting enjoyment of the love of 
our reconciled God and Father? 

We indeed may consider Christ as our Shep- 
herd and Physician, or in many other characters 
illustrative of our dependence on him and obliga- 
tions to him : yet they may all with propriety be 
referred to the offices of Prophet, Priest, and 
King, according to the old and scriptural distinc- 
tion. These are comprivsed in his title, Christ, 
the Messiah, the Anointed of God ; as pro- 
phets, priests, and kings were anointed under the 
typical dispensation of the Old Testament.^ 

Is this then our creed, our experience, and de- 
-pendence ? Do we thus receive and rely on Christ 
our Prophet, Priest, and King ? and do we, in 
the patient obedience of faith and love, '' wait for 
^' the mercy of our Lord Jesus Christ unto eternal 
'Mife?"f Our ansv/er to these enquiries, as in 
the presence of our heart-searching Judge, is of 
the last importance; for this and this only is ge- 
nuine Christianity. 

• Lev. viii. 12, 1 Sam. x. 1. xvi. 13. 1 Kings xix. 16. 
t Jude 20, 21. 



168 



ESSAY XL 

On Justification. 

All things having been made ready for the sal- 
vation of sinners, in the person and mediation of 
the great Redeemer ; it was also necessary, that 
the method, or medium, of appropriating this in- 
estimable benefit, should be clearly and expressly 
revealed : and this leads us to the consideration of 
the scriptural doctrine of Justification. I shall 
therefore, in the present Essay, briefly explain the 
meaning of the words justify xmA justification, as 
they are used by the sacred wTiters ; — shew that 
we most be juslified before God by faith alone; — 
consider the peculiar nature of faith, and the man- 
ner in which itjaslifies; — assign a few reasons 
^hy jnstificaiion and salvation are ascribed to this, 
rather than any other holy dispositions or actions 
of the soul ;-~and answer some of the more plau- 
sible objections to the doctrine. 

The lermsjusfify mid justijica lion are taken from 
the common concerns of life; and they are appjied^ 
with some necessary variation of meaiiiog, to the 
dealings of God wdth his rational creatures ; and 
especially to his admission of sinful men into a 
state of acceptance, and to the privilege of being 
tiius accepted. They denote therefore, that such 
persons are now dealt with as if they were righte- 
ous; they are wholly exempted from those sufibr- 
ings which are sirictly speaking p^??^/, and enti- 
tled to the reward of perfect obedience : though 
in themselves they have merited no such a reward^ 
but, on the contrary, have deserved the punish- 
ment denounced in the law against transgressors. 
These are commonly said to beforeusic terms ; 
that is, they refer to the practice of courts of 
justice among men ; and indeed they seem to have 



On Justification. 169 

been originally taken from such transactions : yet 
this derivation gives us a very inadequate idea of 
their import. For when a man is charged with a 
crime before an earthly tribunal, he must be either 
condemned ox acquitted: if he be condemned, he 
may he pardoned, but he cannot he justified ; if he 
be acquitted, he may be justified, but he cannot 
stand in need of pardon. Moreover, a criminal 
may be acquitted for want of legal evidence, or 
from other causes, when there can be no reason- 
able doubt of his guilt : yet no accusation for the 
same crime can be brought against him ; though 
he is very far from being ixxWy justijied, or admit- 
ted to the full enjoyment of those privileges that 
belong to anunsuspected member of civil societv; 
nor would he be a proper person to be confided in, 
or advanced to a place of honour and responsibi- 
lity. Whereas, if an accused person be iuWyjus- 
tijied from the charge brought against him, he 
suffers no deorradation in his character, or disad- 
vantage in his circumstances ; his integrity is 
often placed in a more conspicuous light than be- 
fore ; he is considered as an injured man, and is 
frequently recommended by these circumstances 
to the favour and confidence of the prince, or of 
the people. Justification therefore, in the origi- 
nal meaning of the word, is not only distinct from 
pardon, but is absolutely incompatible with it: it 
implies far more than the acquittal of an accused 
person : it is a declaration, that no charge ought 
to have been made against the man ; that he is 
justly entitled to all the privileges of a good citi- 
zen ; and that he is, and ought to be, admissible 
to every post of honour and emolument, even a« 
if he had never been accused. The meaning of 
the word, in other concerns of life, is the same : 
if a man's character has been aspersed, he is said 
to be comipletely justified, when the charge is en- 
tirely refuted, and proved malicious or groundless^ 
to the satisfaction of all that enquire into it. 
On the contrary, our justification before God 
I 



170 On Jusiif cation. [ESSAY 

always conBecls with pardon, and implies that we 
are guilty : and we are justified as ungodly, 
^' righteousness being impeded to us without 
** works. "'^ if we had never sinned, w-e might 
have been justified before God by our own obe- 
dience, according to the common use of the word 
jisstification : no charge could have been brought 
or proved against us, nor should we have needed 
any forgiveness. But by breaking the holy law of 
Ocd, we have forfeited our title to the reward of 
righteousness according to the law, and have in- 
curred the penalty of eternal misery. Thejustiji-- 
cation, therefore, of a sinner, must imply some- 
tiuLg distinct from a total and final remission of 
the deserved punishment; namely^ a renewed title 
to the reward of righteousness, as complete and 
effeetive, as he would have had if he had never 
sioned, but had perfectly performed, during the 
term of Iris probation, all the demands of the di- 
vine law. The remission of sins would indeed 
place him in such a state, that no charge would 
lie against him : but then he v/ould have no title to 
the reward of righteousness, till he had obtained 
it by performing, for the appointed time, the 
whole obedience required of him ; for he w-ould 
merely be sent again into a state of probation, 
and his justification or condemnation could not be 
decided till that were terminated, Eut W\e jusfi- 
Jication of the pardoned sinner gives him a present 
title to the reward of righteousness, independent 
of his future conduct, as well as without respect 
to his ^fls^ actions. This is evidenlly the scrip- 
tural idea of justification : it is uniformly repre- 
sented as immediate and complete, when the sin- 
ner believes in the Lord Jesus Christ ; and not as 
a contingent advantage to be waited for till death 
or judgment: and the arguments, w^hich some 
learned men have adduced, to prove tlvdl justifi- 
cation means nothing else than forgiveness of sins, 
oialy shew that the two distinct blessings are never 

* Horn, iv, 1—8. 



XI.] On Justification. 171 

separately conferred. David, for instance, says, 
** Blessed is the man to ^vhoni the Lord Avill not 
'' impute iniquity ;"^ and Paul observes that, in 
that passage, '' David describeth the blessedness 
'* of the man, unto whom God imputeth righteous- 
'^ ness without works." f This does not prove, 
that ** not imputing sin/' and '* imputing righte- 
/' ousness," are synonimous terms ; but merely 
that where God does not impute siii he does impute 
righteousness ; and that he confers the title to eter- 
nal life on all those whom he rescues from eternal 
death.:|: Indeed exemption from eternal punishment , 
and a riglit to an actual and vast rezcard, are such 
distinct things, that one cannot but wonder they 
should be so generally confounded as they are, in 
theological discussions. — J ustijication signifies, in 
Scripture, that God hath given the sinner aright 
and title to eternal life, accounting him righteous 
by an act of sovereign grace ; so that ^' there is 
** no condemnation fur him ;" but being thus jus- 
tified, *' he is made an heir, according to the hope 
'' of eternal life." § 

Every attentive reader of the Scriptures, espe- 
cially of those epistles which contain the last and 
fullest revelation of the truth and will of God to 
mankind, must observe in them an uniform decla- 
ration made, and strenuously insisted on, as of the 
greatest importance, that *^ a man is justified by 
^* faith vvithout the deeds of the law." Many 
learned men have endeavoured to explain all such 
testiracnies of the Mosaic law, as distinguished 
from the Christian dispensation; and to confine 
the meaning of them principally to the abrogated 
ceremonies. But, is '^knowledge of sin" by the 
ceremonial, or by the moral law ? Was the cere- 
monial law, " the ministration of death, written 
*^ and engraven in stones r"|| Did the apostle 
'* know this law to be spiritual/^ *^ holy, jusl^ and 
*^ goodr' Did '' he delight in it after the inner 

* Vi. xxxii. 2. t Rom. iv. 6. t Acts xiii. 38, 39. 
§Tit. iii. 1—7. | 2 Cor. iii. 7. 

I 2 



172 On Justification. [essay 

*' man?" Did tbe Mosaic rights, or \hQ tenth com^ 
mandment, convince him that concupiscence was 
a sin, and siay his hope of justification by the 
law l^^ Did Christ redeem us from the curse of 
the ceremonial law alone, by being made a curse 
for us ?t — Such questions might easily be multi- 
plied; and each of them formed into a regular 
argument, demonstrating the falsehood and absur- 
dity of this opinion : but the compass of this Essay 
does not admit of it^ nor is it necessary in so plain 
a case. No law in the universe can both justify 
and condemn the same person : if then no man 
Irath always '' loved God with all his heart, and 
-' his neighbour as himself," no man can be justi- 
fied according to the works of the moral law, for 
this most obvious and conclusive reason, because 
all are exposed to condemnation for breaking it. If 
BO human action be more excellent than the law 
requires our whole conduct to be, then none of 
(onr works of righteousness can do any thing to 
reverse the condemnation that our sins have in- 
curred : and if the best of our good works come 
short of perfection, and our best days are che- 
quered with many sins ; then we must continue to 
accumulate guilt and condemnation, as long as 
we remain under the law, and are judged accord- 
ing to it. So that by no works of any law whatso- 
ever, can a transgressor otthat laze be ^^ justified 
'^ ill the sight of God." 

These considerations may prepare our minds for 
attending more carefully to the language of the 
apostle, in discoursing on this subject. He con- 
stantly insists upon it, that a man is justified 6y, 
or through^ faith alone, and not by the deeds of 
the law. He even says without hesitation, ** To 
" him that worketh not, but believeth in him that 
""' justifeth the ungodly, his faith is counted to him 
'" for righteousness/'J A.nd he carefully distin- 
guishes this way of justification from that by 
works ; nay, opposes the one to the other as in- 

* Kora. vii. t Gal. iii. 13. % Rom, iv. 5. 



c 



XI.] On Justification,. 173^ 

compatible. — ^' Because the law worketh wrath ; 
*' therefore it is by faith, that it mig-ht be by 
** grace." ** And if by grace, then it is no more 
" of work5 : otherwise grace is no more grace.'** 
For this reason, all they vrhoiii God justifieth are 
considered as UNgod/i/. True faith is indeed the 
effect of regeneration, an important part of true 
godliness, and inseparable from all other holy ex- 
ercises of the soul towards God ; yet the believer, 
considered as he is in himself, according to the holy 
lazif, is liable to condemnation as ungodly ; and is 
juslified solely and entirely, as viezi'ed in Christy 
according to the gospel. 

Even James, who in another sense shews that 
'* a man is justified by works, and not by faith 
" only,'* illastrates his doctrine by the example of 
Abraham, who was ** justified by works, when he 
'* had offered Isaac his son upon the altar :" and 
he then adds, *' Seest thou, how faith VN^rought 
** with his works, and by works was faith made 
** perfect; and the Scripture was fulfilled which 
'* saith, Abraham believed God, and it was im- 
*' puted to him for righteousness. "f Now these 
words were spoken many years before Abraham 
was called to sacrifice Isaac, yea, before Isaac was 
born.j James therefore evidently meant, that the 
Irae believer proves his profession to be sincere, 
and his faith living, by the fruits of holy obedi- 
ence ; and is thus justified before men on earth, 
and will be justified before the world on the last 
day, from that charge of hypocrisy, which will be 
substantiated against all those who ''say they have 
'^ faith, and have not works." Unless we admit 
this interpretation, we shall find as much difficulty 
in reconciling James with. himself, as some have 
done in reconciling Paul with him. For he ad- 
duces the same example, and quotes the same 
Scriptm'e, in illustration of his point, that St. 
Paul does : and he supposed, that he had con- 
firmed the true doctrine of justification by faith, in 

* Rom. iv. 14 — 16, xi. 6. t Jam. ii 20—26. ; Gen. xv. 6' 



174 On Justification. [essay 

thus distinguishing living from dead faith ; and in 
shewing that no faith could justify a man before 
God, which did not prove itself genuine, and jus- 
tify the possessor before his neighbours, by influ- 
encing him to the practice of good works accord- 
ing to the opportunity afforded him. 

But the general doctrine, that ' a man is justi- 
^ fied in the sight of God by faith alone/ is too 
plain to need much proof. They who regard the 
epistles of Paul must know, that he not only 
teaches this doctrine, but likewise bestows much 
pains in establishing it by various arguments, 
illustrations, and examples. He declares that no 
man is justified in any other way:"^ that ** they, 
*^ who seek righteousness, as it were, bytheworks 
'* of the law,'' stumble and fall,f and receive no 
benefit from Christ and the gospel ;t and that '^ if 
** any man, or angel, should preach any other gos- 
*' pel he would be accursed." § Indeed those 
Scriptures, which do hot immediately relate to 
justification, continually speak of faith as the grand 
distinguishing difference, between them that are 
saved, and them that perish. In this way the 
apostle evidently teaches us, that all the accepted 
servants of God under the Old Testament were 
justified by faith. II And the same is certainly 
implied, when he says, " They that be of faith 
*' are blessed with faithful Abraham ; for as many 
^' as are of the works of the law are under the 
'' curse."^ 

The texts in which propositions to this effect 
are contained, are more numerous than can easily 
be conceived by persons who have not particu» 
larly examined the subject ; as may readily be 
seen by looking over, in a good concordance, the 
'Articles failh, believey believing. Bi/fiiiih v^e p^^ss 
from death unto life: Aj//a/^A we are saved, we 
walk, we stand, we work, we fight, and conquer; 

» Gal. Hi. 11, 1?. t Rom. ix. 30—33. x. 3—11. 

t Gal, V. 2-6. § Gal. i. 8—10. 

I Heb. js. 38, 39. xi. % Gal. iii. 8^14. 



XI.] On Justification. 175 

we come unto God, we receive the Spirit, and 
we are sanctified, hi/ faith: and every thing per- 
taining to oar peace, stabilitv, friiitfuhiesS; com- 
fort, and eternal felicity, is evidently suspended 
on our faitb, and inseparably connected v.'ith it, 
in a peculiar manner, and wholly different trom 
the relation which they bear to any other holy dis- 
position which we possess, or act of obedience 
which we perform. So that it is really surprising 
that any, except avowed infidels or sceptics, 
should deny the doctrine of justification by faith 
alone, whatever interpretation they may adopt of 
the \\ords faith dud justification. 

I shall therefore next proceed to consider the 
distinguishing nature and effects of faith ^ and the 
manner in zohich it justifes. Some opposers of 
this fundamental doctrine attempt to explain it 
away, by representing faith as a compendious 
term, denoting the whole of that profession r^nd 
obedience, which Christ requires of his disciples: 
so that they suppose, we are justified by embracing 
and obeying the gospel, as a mitigated law of 
works; and that Christ purchased for us the ac- 
ceptance of 5/;/c(^;'e, instead ofpe;'/^c^, obedience. 
Their definition of faith comprises in it repent- 
ance, love, and obedience ; and on this plan it 
would at least be equally proper to say, that we 
are justified by our love and its fruits, as by our 
faith, if any distinction were admitted. But how 
different is this to the language of the sacred ora- 
cles ! Surely in this case we should be justified by 
*' works of righteousness that we had done/* 
though not by '• the works of the law.'' It has not, 
however, yet been shewn in what part of the New 
Testament this 'mitigated lazo may be found: for 
certainly nothing like it is contained in our Lord's 
sermon on the mount, or in the preceptive part of 
the apostolical Epistles. Neither are we told pre- 
cisely what it requires, or what exact measure of 
obedience will justify a man according to it. It 
is not easy on this plan to understand in what 



176 On Justification. [essay 

sense Christ '' magnified the law and made it ho- 
'*nourable;" how *^ the law is established by 
'* faith ;'' for which of our sins the death of Christ 
atoned ; (seeing the moral law is repealed, and a 
milder law given, by obedience to which we are 
justified ;) or how boasting can be excluded. In 
fact, this absurd sentiment totally makes void 
** the holy, just, and good law" of God ; and alters 
the standard of our duty, from the exact require- 
ments of the spiritual precept, to a vague indeter- 
minate idea called sincere obedience, which may be 
modelled and varied according to the reasonings 
and inclinations of mankind : and thus it virtually 
sets aside both the law and the gospel. But as 
faith, in respect of justification, is not only opposed 
to the w^orks of the law, but distinguished from 
repentance, hope, and charity, as exercised by 
believers; and as none of these, nor any kind or 
degree of obedience, is ever said to ju&lify a man 
in the sight of God ; so we are warranted to de- 
cide without hesitation, that the apostles never 
meant by faith, such a compound of all the dis- 
tinct parts of Christianity ; and that this supposi- 
tion would imply, that they used the most unsuit- 
able and obscure expressions which could possibly 
have been devised. True faith, no doubt, is in- 
separably connected with, or produces, all the 
other essential parts of Christianity ; and in like 
manner^ in a complete human body there are ears^ 
hands, and feet, as w^ell as eyes ; yet the eyes 
alone are capable of seeing. Thus, the tree pro- 
duces the fruit, yet is distinct from it; and the 
stem or branches of the tree may answer purposes 
for which the fruit, though valuable, is totally un- 
fit. It is, therefore, a very different thing to say, 
that living faith is connected with repentance, 
zvorks by love, and produce'^ obedience ; than to 
contend, that il includes them, and that we are 
justified by repentance, love, and obedience, as 
parts of our faith. 

Others ao:ain suppose, thatfaith is nothing more 



XI.] On Justlficalion. 177 

than an assent to the truth ofChristiamtif : and that 
a Jew or Gentile, on embracing and professing the 
gospel, was freed from the guilt of his former 
sins; that being thus brought into a justified state, 
he would continue in it, or fall from it, according 
to his subsequent behaviour ; and that his justiti- 
calioa at the last day must be by his own works, 
if he escape final condemnation. But here again 
we enquire, how this system can consist with the 
very meaning of the wovd jiisf if t/, or account ?-ight- 
eouSy when the sinner is merely put upon a new 
probation to work out a righteousness for himself r 
How it consists with believers *^ not coming into 
" condemnation/' and " having eternal life r" How 
it excludes boasting ? And where it is found in 
the sacred oracles ? — In fact, the dead faith ex- 
ploded by James, is here brought forward for the 
Sinner s first just If cation ; whilst the dead zcorhs cf 
a mere formalist are generally meant by the obe- 
dience which is at last to justify such a believer : 
so that the sentiment verges on the one hand to an 
antinomian abuse of the gospel, and on the other 
to a Pharisaical opposition of it. 

Let us then hear the words of the inspired apos- 
tle on this subject. ^* Therefore by the deeds of 
'* the law, shall nofliesh be justified in the sight of 
*^ God : for by the law is the knowledge of sin. — 
'* But now the righteousness of God without the 
** law is manifested, being witnessed by the laW 
*' and the prophets: even the righteousness which 
'' is by faith, of Jesus Christ unto all and upon all 
'* them that believe; for there is no difference, for 
'* all have sinned and come short of the glory of 
** God : Bbing justified freely by his grace through 
" the redemption that is in Christ Jesus. '"^ What 
does he mean by ^^ the righteousness of God with- 
'* out the law, which was witnessed by the law and 
'' the prophets/' and which is *^ unto all, and upon 
'* all, them that believe V He elsewhere says that 
*' Christ is the end of the law for righteousness 

♦Eoro.iir. 19—1^4. 

I 5 



178 On Justification. [essay 

•' onto every one that believetb/'^ His obedi- 
ence unto death, as Emmanuel, ^' God manifest 
*' in the flesh/' in our nature, as our Surety, and 
in order to '* brinsj in an everlasting righteous- 
'' ness," was infinitely valuable ; and honoured the 
law of God more than the perfect obedience of all 
creatures ever could have done. It was predicted 
and prefigured in the law of Moses, and the pro- 
phets expressly testified it. '* Surely shall one 
" say, In Jehovah have I righteousness and 
** strength." '' In Jehovah shall all the seed of 
'* Israel he justified, and shall glory.'' ^' This is 
*•' the name whereby he shall be called, Jehovah 
*' OUR RiGHTEOUSNESS.''t Can we then doubt 
the apostle's meaning in the before-recited pas- 
. sage i This '' righteousness of God is without the 
*' law," being entirely independent of our personal 
obedience, either before or after justification : it 
becomes ours by faith in Christ Jesus;" and in the 
next chapter v/e read of *^ righteousness imputed 
** without v/orks.":|: Is it not then plain that '' the 
^^ righteousness of God is unto all that believe/' 
by imputation'^ Tbas likewise it is *^ upon all that 
^^ believe:" — for they *' have put on Christ/'§ — 
' God now looking on them, there appears no- 
' thing but Christ ; they are as it were covered 
' all over with him, as a man with the clothes he 
' hath put on. Hence in the next verse it is said^, 
' they " are all one in Christ Jesus," as if there 
"^ were but one person.' These are the words in 
which Mr. Locke delivers his exposition of this 
text. 

As our sins are imputed to Christ, and he en- 
dured the curse we deserved ; so his righteousness 
is imputed to us, if believers, and becomes our 
title to the heavenly inheritance. *' He was made 
^* sin for us who knew no sin ; that we might be 
'^^ made the righteousness of God in him/'jj The 
grand design of this stupendous plan is declared 

♦ Rom. X. 4. t Is. xlv. 24, 25. Jer. xxiii. 6. 

X Horn. iv. 6. $ Gal. iii. 27. g % Cor. v. 21. 



XI.] On Justification. 179 

to be, *^ that. God niio'ht be just, aiKl the Justifer 
*' of him that believeth in Jesus ;" while-'' To him 
^' that worketh not, but believeth in him that justi - 
'* fieth the iingocluf, his faith is comited for right- 
'' eousness."'* lo this respect, '' there is no dif- 
*' ference ; for all have sinned, and come short of 
** the glory of God :" Nor can any man in the 
world be justified before him, except he receive 
the righteousness of God by failh. 

But what then is failh ? To answer this ques- 
tion, I would observe, Xh'cxi faith, or believing^ in 
common language implies credit given to a report, 
testimony, or promise; or confidence placed in any 
person; and almost all the affairs of life are con- 
ducted on this principle, that men in ordinary cir- 
cumstances, are entitled to a measure of credit 
and confidence. But '* if we receive the witness 
** of men, the witness of God is greater. "f " The 
'' testimony of the Lord is sure, making v/ise the 
** simpie/'i Divine faith is, therefore, a disposi- 
tion readihj to receice the testimonj/, and to relij on 
the promiaeSy of God, The apostle Paul briefly 
calls it ** the belief of the truth, *'§ of every re- 
vealed truth, and especially of the word of the 
^' truth of the gospel:" and he represents faith as 
'* the substance of things hoped for, the evidence 
*' of things not seen."|| In general, faith gives 
implicit credit to the divine veracity, in respect of 
all the in visible things that God hath attested; some 
of which are past, as the creation, the fall of man, 
the deluge, the crucifixion and resurrection of 
Christ; others exist at present, as the all-pervad- 
ing providence and all-seeing eye of God, and 
the intercession of Christ in heaven; and others- 
are future, as the coming of Christ to raise the' 
dead and judge the world, and the state of eternal 
retribution. Now, faith credits them all; and so 
receives the testimony of God, both respecting 
the evil and the good, that it realizes them to the 

♦ Kom. iii.25— 31. iv. 5. 1 1 John v. 9. X Ps, xlx. 7.- 

5 2 Tiies. ii. 12, 13. U Heb. xi. 1. 



180 On Justification. [E8SAT 

mind, as if they were indeed perceivable by the 
bodily senses. But in its more particular exercise^ 
it especially regards, embraces, realizes, and looks 
for, the future blessings which God hath promised ; 
and thus gives the soul, as it were, a present pos- 
session of ^* things hoped for.'* The examples 
recorded in the chapter last referred to, evince, 
that this faith always receives the divine testi- 
mony, not only as truey but as interesting in the 
highest degree : and thus, as a living principle, it 
influences a man to flee from, or provide against, 
the threatened evil, and to pursue with earnestness 
and decision the promised good. 

The record which God hath given us of his Son^ 
and of eternal life in him, is the centre of revela- 
tion : faith therefore always pays a peculiar regard 
to it, and thus especially '* sets to its seal that 
'* God is true ;"* whilst unbelief makes him a liar. 
Other divine testimonies having shewn a man that 
he is a lost sinner, deserving the wrath of God, 
and exposed to it ; these discover to him his only 
refuge. The Holy Spirit, through the '* belief of 
** the truth," has *^ convinced him of sin:*' and 
now '* He glorifies Christ," and shews to the sin- 
ner's enlightened mind the nature, suitableness, 
and value of his salvation, as revealed in the word 
of the gospel. The Father, as it were, says to 
Mm, ** This is my beloved Son, — hear him;", and 
his heart answers, " Lord, I believe ; help thoa 
'' mine unbelief." He credits the testimony of 
God concerning the Person and mediation of Em- 
manuel ; he feels his need of the teaching of such 
a prophet; of the deliverance and protection of 
such a King, and the blessings of his kingdom ; 
and, above all, of the sacrifice, merits, and inter- 
cession of this great High Priest. Faith in the 
divine testimony and promises influences him to 
entrust his soul and all his eternal interests, into 
the hands of Christ, relying /on his power, truth, 
g;cdlove: he comes to the Father through him 

♦ Jphn iii. 14~:gl. 33—36. 1 John ▼. 10—13. 



XI J On Justipcatioru 181 

and in his name : he shelters his soul from the 
wrath of God and the curse of the law, under the 
protection of his atoning blood: he confides in his 
power and grace to deliver him from all his out- 
ward and inward foes : he sits at the Redeemer's 
feet to hear and observe his directions : he lives 
by faith in him for every thing ; and this faith 
working by love, and learning daily lessons from 
his VN^ord and from the cross, gives him the victory 
over the fear of man and the love of the world, in- 
creases his humiliation and hatred of sin, and fur- 
nishes him with motives, encouragements, and as- 
sistance for all holy obedience. 

But, whatever faith may effect as the active 
principle of a man's conduct, ii justifies him before 
God only as it receives Christ Jesus ; applies to 
him for salvation ; constitutes the sinner's relation 
to him, and interests the soul in his righteousness 
and atonement, and in all the promises of the new 
covenant. The operation and effects of this 
" precious faith," serve to distinguish it from a 
worthless dead faith, but do nothing towards our 
justification: for we are justified, as one with 
Christ ; on which account it is meet that we should 
share his purchased blessings ; whilst he, who is 
destitute of faith, stands in no such relation to 
him, and is not at present entitled to such distin- 
guished advantages, whatever may be the secret 
purposes of God respecting him. Yet all who 
have this faith do repent, do love the Lord and 
his people, and uprightly obey his commands ; by 
which they are distinguished from mere pro- 
fessors. 

We must not then suppose, thatwe arejustified 
by the merit of our faith, any more than by that of 
our good works : for though true faith is pleasing 
to God, because honourable to his name; yet it 
cannot atone for sin, or purchase heaven : nay, 
the imperfection of our faith would condemn us, 
if we were to be judged according to the merit of 
it. But we are ' justified by faith alone,' because 



182 On Justificati6n. [essay 

by it alone we receive, and become interested io, 
that righteousness in v/hich we are accepted with 
God. Tills *' righteousness of God/' having- been 
devised, appointed, wrought out, and revealed, 
for this very purpose, is fully sufficient to justify 
ail who are interested in it, how numerous soever 
they are, however multiplied and aggravated their 
sins have been. 

Hence it is that Paul uses such decisive lan- 
guage on this subject : *' What things w^ere gain 
^* to me, those I counted loss for Christ: yea, 
^^ doubtless, and I count all things but loss, for the 
*' excellency of the knowledge of Christ Jesus my 
*^ Lord, for whom I have suffered the Iqss of all 
** things, and do count them but dung-, that I may 
'* win Christ, and be found in him: not having 
" mine own righteousness, which is of the law, 
" but that which is of the faith of Christ, the 
** righteousness which is of God by faith."*' 

It appears therefore, that free grace (or the 
gratuitous favour, sovereign love, or everlastings 
jBercy of God,) is the .so;^7Te of our justification ; 
that the righteousness and atonement of Emmanuel 
are the ineritorious cause of; and that faith is the 
only recipient of the blessing : and we are *' justi- 
^* tied hij his blood ^''-^ because by shedding his 
blood he completed his obedience, as our Surety. 
Justification may therefore be ascribed, either la 
the source, to the meritorious cause, or to the reci- 
pient of it : even as, (to use a very familiar illus- 
tration,) a drowning person may be said to be 
saved, either by a man on the bank of the river, 
or by the rope thrown out to him, or by his hand 
laying hold on the rope, according to the different 
ways in which we consider the subject. 

The manner y in which faith justifies, may be il- 
lustrated, by considering in what sense a bank- 
note pays a demand nmde on any person. The 
intrinsic value of the paper is not, perhaps, one 
farthing : but it refers the creditors to a company^ 
* Phil. S-^9. t Rom. V. 9. 



XI.] On Justification. 183 

who are engaged and competent to answer the de- 
mand ; and therefore it is accounted to the debtor 
as so much paid in specie. Thus faith refers God 
the Father to Christ, who is able and willing to 
answer for every believer; and therefore " it is 
*' imputed to us for righteousness." So that, if a 
man should die immediately after the first exercise 
of true faith, (as the thief on the cross did,) and 
before he had time to perform one further act of 
obedience, he would directly enter heaven as a 
justified person ; though all, who are spared, will 
certainly shew their faith by their w^orks. Nor 
can there be a doubt, but that the faith of Abra- 
ham and that of ancient believers, had a similar 
respect to the promises and testimony of God, 
concerning a Redeemer who was to come, or that 
it justified them inexactly the same manner. 
' The Scriptures inform us, that *^ the only wise 
'* God our Saviour" hath appointed this method 
of justification, that the benefit might be of grace : 
for faith, of that nature which has been described, 
expressly renounces all claim in the zcaij of merit. 
It allows, that *^ by the works of the law no flesh 
•' can be justified in the sight of God ;" it comes 
to him, not to buy, to earn, or to demand a reconi- 
pence, but to crave mercy, tlie^' gift of righteous- 
*^ ness," and '* thegift of eternal life through Jesus 
*' Christ;" and in that way, by w^iich the desert of 
sin and the justice of God are most clearly dis- 
played to the universe. So that, in this method 
of *' justifying the ungodly" by faith alone, the 
>vhole glory is secured to the Lord ; and his jus- 
lice, holiness, truth, and wisdom, as well as his 
abounding grace, are explicitly acknowledged and 
honoured . And, as faith itself is " the gift of 
'*' God;*' whilst the weakest faith justifies as cer- 
tainly as the strongest, (though it does not bring 
such evidence of it to the conscience,) so, *^ boasi- 
*• ing is excluded,'*' every ground of self-prefer- 
ence is removed, and a foundation is, as it were^ 
laid in the believer s hearty for the constant exer- 



184 On Justification. [essay 

cise of humility, dependence, patience, and meek- 
ness ; and of that love, which constrains the re- 
deemed sinner to ^^ live no longer to himself, but 
** to him that died for him and rose again." 

But it may be objected, that the Scriptures fre- 
quently speak of repentance, conversion, love, 
obedience, doing the will of God, and forgiveness 
of enemies, as requisite in order to our acceptance 
and admission to the enjoyment of our heavenly 
inheritance: and how can this consist with the 
doctrine of justification by faith alone? No doubt 
these things are necessary : nay, there is no salva- 
tion without them, according to the time and op- 
portunity afforded ; nor does any man come short 
of salvation in whom they are found. These are 
** things which accompany salvation ;"^ they either 
prepare the heart for receiving Christ by faith, or 
they are evidences that he is thus received: yet 
Christ himself is our whole Salvation, and faith 
alone receives him and appropriates the blessing ; 
not bi/ believing zmthout evidence that Christ is 
ours; but hi/ applying to him, according to the 
word o/GoD, that he may be ours. 

Should it be further objected, that the decision 
of the day of judgment is always slated to be made 
*' according to men's works :" it may suffice to an- 
swer in this place, that no faith justifies, except 
that *' which works by love ;" that love uniformly 
produces obedience ; and that the works thus 
wrought will certainly be adduced, as evidences 
in court, to distinguish between the true believer 
and all other persons. — Finally, the objection, that 
this doctrine tends to licentiousness, seems to 
have been already sufficiently answered, by the 
explanation given of the nature and effects of sav- 
ing faith ; and I shall only add a most earnest ex- 
hortation to all, who hold the doctrine, to walk so 
circumspectly, ** that whereas men speak evil of 
^' them, as evil doers ;'^ *' they may be ashamed, 

♦ Heb. vi. ^ 2 Pel. i. 5—11. 



XI.] On Justification, 185 

" that falsely accuse their good conversation in 
*' Christ/^^ 

Thus having explained Lhe doctrine of justijica- 
tiori bi/ faith alone, ** through the righteousness 
*^ of God, even of our Saviour Jesus Christ ;"t 
and proved it to be that of the holy Scriptures ; I 
would conclude by reminding the reader of its vast 
importance. '* How shall man be just with GodT' 
All our eternal interests depend on the answer, 
which, in our creed and experience, we return to 
this question : for if God hath, for the glory of 
his ov/n name, law, and government, appointed 
a method of justifying sinners, and revealed it in 
the gospel ; and they, in the pride of their hearts, 
refuse to seek the blessing in this way, but will 
come for it according to their own devices ; he 
may justly, and will certainly, leave them under 
merited condemnation.! May God incline every 
reader to give this subject a serious consideration, 
with the day of judgment and eternity before his 
eyes ! — Nor let it be forgotten, that all the Re- 
formers from popery, (who w^ere eminent men, 
however some effect to despise them,) deemed 
the prevailing sentiments concerning the way of 
a sinner's justification before God, to be the 
grand distinction between a standing and difalling 
church. 

Yet we should also observe, that '^ the truth*' 
itself may be ^'held in unrighteousness:" and they 
who receive this doctrine into a proud and carnal 
heart, by a dead faith, not only awfully deceive 
themselves, and quiet their consciences in an im- 
penitent unjustified state ; but bring a reproach 
upon the truth, and fatally prejudice the minds of 
men against it, of which they will have a dreadful 
account to give at the last day. For did all, who 
profess and argue for ** this doctrine of God our 
'^ Saviour," adorn it by such a conduct as it is 
suited to produce ; Pharisees, sceptics, and infi* 

* 1 Pet. ii.l2. iii. Id. "^ t Pet.i. 1. 



186 On Regeneration, [essay 

dels would be deprived of their best weapons, and 
must fight against the gospel at a vast disadvan- 
tage. May the Lord give us all that '' faith which 
** worketh by love," that *^ by works our faith may 
'* be made perfect ;*' as the grafted tree is in its 
most perfect state, when every branch is loaded 
with valuable frait.^ 

* Gal. V, 6. James ii. IT— g6. 



ESSAY XII. 
On Regeneration. 



tt 



When the apostle had reminded the Ephesians^- 
that ^^ Lliey were saved bi/ grace, through faith ;" 
he added, *' and that not of yourselves; it is the 
** gift of God, Not of works^ lest any man should 

boast/'t Hence we learn, that /a 27 A itself, the 
sole recipient of all the blessings of salvation, is 
the effect of a divine influence upon the soul; that 
all real good works are the effect of a new crea- 
tion ; and that it is the Lord's express design by 
these means effectually to ^' exclude boasting,'^ 
*' that no flesh should glory in his presence/' This 
gracious operation of a divine power in changing 
the heart is represented in Scripture, under seve- 
ral metaphors; of which Regeneration, (or being 
*^ born again," '' born of God," and '* born of the 
'^ Spirit,'') is the most frequent and remarkable ; 
and the present Essay will be appropriated to the 
discussion of this interesting subject. 

Nicodemus, a Pharisee, a scribe, and a member 
of the Jewish sanhedrim, came to our Lord by 
night : for, notwithstanding his conviction that 
Jesus was ^' a Teacher sent from God," he was 
probably afraid or ashamed of being known to 
consult him concerning the doctrine that he came 

t Eph. ii,8— 10. 



XII.] On Regeneration, 187 

to inculcate. The state of his mind accorded to 
the darkness which prevailed at the season of this 
interview ; and he seems to have expected some 
instrnsctions coincident with the traditions of the 
Pharisees ; and their ideas of religion and of the 
Messiah's kingdom, which they supposed to con- 
sist in external forms and advantasres. But our 
Lord, with a two-fold most solemn asseveration, 
used by none besides himself, and by him only on 
the most important occasions, abruptly assured him 
that** Except a man were born again, he could 
•^ not .see the kingdom of God ;" or discern its real 
nature and excellency. And, when Kicodenlus 
expressed his astonishment at this assertion, in 
language apt!}' illustrating the aposlle's meaning, 
where he says, ^' The things of the Spirit of God 
'* are foolishness to the natural man;'"^ our Lord 
answered with the same solemnity, ** Except a 
*' man be born of water and of the Spirit, he can- 
*^ not enter into the kingdom of God." Water had 
been used in divers ways, as an external emblem 
of internal purification ; and the use of it was in- 
tended to be continued, in the ordinance of bap- 
tism, under the new dispensation ; it was there- 
fore proper to mention it as the outward sign of 
that change, which could only be effected by the 
power of the Holy Spirit. Our Lord next shewed 
the indispensable necessity of this new birth. 
** That which is born of the flesh/' or derived by 
natural generation from fallen Adam, " is flesh,'* 
or carnal in its propensities and inclinations : 
" and that which is born of the Spirit is spirit/' 
or spiritual, holy, and heavenly, like its divine 
author.f He then told Nicodemus not to wonder 
at his declaration, that even Jev/s, Pharisees, and 
Scribes, '^ must be born again /' and he illustrated 
the subject by the vvind, the precise cause of which, 
in all its variations, cannot easily be ascertained, 
nor its motions or energy altered or abated; but 
which is very manifest in its powerful effects. And 

* 1 Cor. ii. 14, t Rom. viu. 1 — 16. 



188 On Regeneration. [e&say 

when N^icodemus still enquired '* How thesa 
'^things Gould be T he in return expressed his 
surprise, that *^ a teacher of Israel" should be at a 
loss upon such a subject; and concluded by repre- 
senting this part of his instructions as ** earthly 
** things," when compared with the deep mysteries 
of his Person and Redemption, which he after- 
wards declared to him as *' heavenly things." For 
this change takes place on earth continually, even 
as often as sinners are turned from their evil ways, 
and become truly pious and holy persons : it may. 
very aptly be illustrated by the most common con- 
cerns of life : it lies as level to our capacities, (if 
our minds were unprejudiced,) as almost any ot 
the works of God with which we are surrounded: 
and the necessity of it may be proved by as cogent 
and conclusive arguments, as any thing of a 
worldly nature can be. — The question then is, 
' What did the Lord mean by being borii again,, 
* or born of the Spirit T To this 1 shall endeavour 
to give a plain and particular answer; subjoining 
a compendious review of the arguments,, by which 
the necessity of regeneration hath been often 
proved ; and concluding with some observations 
and inferences of a practical nature and ten- 
dency. 

It hardly need be said, that the ordinance of 
baptism, however administered, is not " regenera- 
" tion by the Spirit." Tliey who resolve all that 
is said in Scripture on this head, into the observ- 
ance of an external, rite, must suppose that none 
can enter Christ's church on earth, or his king- 
dom in heaven, or even understand the real nature 
of them, unless they have been baptized with wa- 
ter,, whatever be their character or the cause of 
the omission : nay, they must likewise consider 
all baptized persons as truly illuminated, real. 
Christians, and heirs of heaven ; for all that are 
born of God are his children and heirs. No doubt 
baptism is (as circumcision was) the outward sign. 
of regeneration : bat they who are satisfied with. 



XII.] On Regeneration, .189 

the outward sign without the inward and spiritual 
o^race, should return to school or to the nursery, 
and learn over again a part of their catechism, 
whitjh they have no doubt forgotten ; for it ex- 
pressly states the inward and spiritual grace of 
baptism to be ' a death unto sin, and a new birth 
' unto righteousness/ Indeed the fcrthers, as they 
are called, (that is^ the teachers of the Christian 
church, during some ages after the death of the 
apostles,) soon began to speak on this subject in 
unscriptural language : and our pious reformers, 
from an undue regard to them and to the circum- 
stances of the times, have retained a few expres- 
sions in the liturgy, which not only are inconsist- 
ent with their other doctrine, but also tend to 
confuse men's minds, and mislead their judgment 
on tbis important subject. It is obvious, how- 
ever, from the words above cited and many other 
passages, that they never supposed the mere out- 
ward administration of baptism to be regeneration y 
in the strict sense of the word: nor can any man, 
without the most palpable absurdity, overlook the 
difference between the baptism that is *' outward 
'' in the flesh," and *' that of the heart, by the Spi- 
** rit, whose praise is not of men but of God/* * 

Nor does regeneration merely signify a reform- 
ation of the outward conduct, or a ceasing from 
vice to practise virtue. Some persons have been 
so preserved from immoralities, that they do not 
want such an outward reformation, as is meant by 
those who favour this interpretation : yet they as 
well as others *' must be born again,'' or they can 
neiihe see, nor *^ enter into, the kingdom of God.'* 
Indeed, if the strong language and multiplied 
figures of the Scriptures on the subject, mean no- 
thing more than this; we must be constrained to 
allow, than the plainest matter in the world is so 
covered and obscured by mysterious language, as 
to render it extremely perplexing, and even unin- 
telligible, to ordinary readers ; for how should 
* Rom. ii. 28, 29. iPet. iii.21. 



190 Ofi Regeneration. [essay 

they suppose, according to the dictates of unlet- 
tered common sense, that such solemnity of intro- 
duction, emphasis of expression, and accumula- 
tion of metaphor, only mean, that a wicked maa 
could not be an heir of heaven, unless he amend 
his life? for v/ho, except avoY/ed infidels or profli- 
gates, ever supposed that he could? 

Neither is regeneration merely a conversion 
from one creed or sect to another ; or even from 
atheism, Judaism, infidelity, or idolatry, to Chris- 
tianity. If " without holiness no man s^liall see 
*' the Lord," then a man might pass through 
changes of this kind, till he had tried all tlie 
modes of religion that have been known on earth; 
and yet at last be excluded as unregenerate and 
unclean from the kingdom of heaven. — On the 
other hand, it does not consist in any kind of im- 
pressionSy or 7iezi) revelations':, any succession of 
terrors or consolations; or any whisper, as it were, 
from God to the heart concerning his secret love, 
choice, or purpose to save a man. Many such 
experiences have been related by those who still 
evidently continued the slaves of sin ; and ^^ Satan, 
** transformed into an angel of light," has done 
immense mischief this way : for, the confidence of 
these persons seems in general to be rather the 
effect of delusion and self-flattery; than an express 
design of imposing on other men. Some of these 
things indeed, (as terror, and consolation succeed- 
i)'ig it,) commonly accompany a saving change; 
others, which are evidently enthusiastic, may ne- 
vertheless be found in the case of some who are 
really born of God : yet they are neither regene- 
ration itself, nor any effect or evidence of it ; but 
rather a disgraceful and injurious appendage to 
it, arising from human infirmity and the devices 
of Satan. 

Allowing that the expressions, '* born of God, '^ 
or ** born again,'' are figurative; we must yet con- 
tend, that the metaphor is significant and proper, 
A new born infant is a nezo creature, brought into 



XII.] On Regeneration. 191 

the world by almighty power, endued with life, 
and with certain propensities and capacities. It 
is a human being, and has all things pertaining to 
human nature in a weak and incipient state : but 
by proper care and sustenance, it may grow up to 
maturity, and the perfection of manhood. In like 
manner the divine power produces in the mind of 
a sinner such a change as renders him a nezo crea- 
ture, with new propensities and capacities : but 
these are only in a feeble and incipient state, and 
exposed to much opposition and danger on every 
side. Provision is made for this '' new born babe," 
in '^ the sincere miik of tiie word," and in the sal- 
vation of Christ ; by means of which, through the 
grace of the Holy Spirit, he grows up gradually 
to maturity. — Xo v.ew faculties are communicated 
in this change, (as some pious persons have inac- 
curately stated, by which the subject has been 
rendered less intelligible, and an opening given 
to many plausible objections ;) but a new and hea- 
venly direction is given to all those faculties which 
the Creator had bestowed, but which sin had per- 
verted. The capacity of understanding, believing, 
loving, and rejoicing, previously belonged to the 
man's nature : but the capacity of understanding 
the real glory and excellency of heavenly things, 
of believing the humbling truths of revelation in 
an efficacious manner, of loving the holy beautv 
of the divine character and image, and of rejoicing 
in God's favour and service^ belong to him as bora 
of the Spirit. 

Regeneration may then be defined — ^ A change 
^ wrought by the posver of the Holy Spirit, in the 
' understanding, will, and affections of a sinner, 
^ which is the commencement of a ?iecc kind of life, 
^ and which gives another direction to his judg- 
^ ment, desires, pursuits, and conduct." The mind 
seems to be first prepared by a divine energy, (as 
the film or other obstruction is removed from the 
eyes of a blind man,) to perceive the real nature 
aud comparative value of objects around it, and of 



192 On Regeneration. [ESSAY 

those proposed by the gospel; concerning- which, 
through the ignorance and depravity of fallen na- 
ture, the corrupt maxims of the world, and the 
artifices of Satan, it had formed a very erroneous 
judgment. Thus the eyes of the understanding 
are opened ; and the light of divine truth shines 
into the heart, and gradually rectifies its errors 
and misapprehensions.^ The will and affections 
also are influenced in the same manner : and the 
man feels a disposition to fear, hate, and shun 
what he before delighted in, or regarded as harm- 
less; and to love, choose, desire, and rejoice in, 
those things that he before despised or hated. He 
seems to be introduced, as it were, into a new 
world, in which he views himself and all things 
around him through a new medium. He wonders 
that he had not before seen them in the same light : 
and frequently he is so amazed at the insensibility 
or delusions of mankind, that he imputes them to 
mere ignorance, and imagines that proper instruc- 
tions would bring them all over to his sentiments ; 
nor is he easily convinced of his mistake. His 
affections now receive in all respects a new direc- 
tion ; so that he possesses, as it were, azohole sys- 
tem of sensations, of which he formerly had no 
conception : his fears and hopes, attachments and 
aversions, joys and sorrows, successes and disap- 
pointments, principally relate to those things, 
which before gave him scarcely any concern ; but 
which now appear to him of such vast importance, 
that the objects which once engrossed his mind 
comparatively dwindle into insignificancy, even 
where he does not see them to be criminal, pol- 
luting, or ensnaring. Hence it often happens that 
the new convert becomes neglectful of such mat- 
ters, considering them as too trifling to deserve 
his attention : and can only be retained in his sta- 
tion, or engaged to be diligent in worldly busi- 
ness, by a sense of duty, and a regard to the ho- 
nour of the gospel. 

» Acts xvi. 14 xxvi. 18. Eph. i. la. 



XII.] On Regeneration. 193 

It is not to be expected, that we should be ca- 
pable of explaining the manner in which the Holy 
Spirit effects this internal change: as we cannot 
understand how God creates and forms the body 
in the womb, or how he breathes into it the breath 
of life. It is of more importance to us to point 
out with precision those peculiar effects, by which 
regeneration is distinguished from all the counter- 
feits of it. Among these peculiar effects we may 
first mention, an habitual and prevailing regard 
to the authority, favour, displeasure, and glory of 
God, in the general tenor of our conduct, even 
when most remote from human observation ; an 
abiding sense of his all-seeing eye, his constant 
presence, and his all-directing and sustaining 
providence ; and an unwavering persuasion of his 
right to our worship, love, and service, and of our 
obligation and accountableness to him. Connected 
with this, regeneration always produces a deep 
and efficacious apprehension of the reality, near- 
ness, and importance of eternal things, and our 
infinite concern in them; so that compared with 
them, all temporal things appear as nothing. This 
will be accompanied with a new disposition to re- 
verence, examine, believe, and submit to the 
decisions of the holy Scriptures ; yea, a desire 
after them, and delight in them, as the proper 
nourishment of the soul.^ 

If the person, who has recently experienced this 
saving change, were previously destitute of reli- 
gious knowledge, he will find, that an increasing 
acquaintance with the holiness of God and his ob- 
ligations to him; with the reasonableness, spi- 
rituality, and sanction of the divine law; and with 
his ow^n past and present conduct, dispositions^ 
motives, and affections, as compared with this per- 
fect standard, lead him to a deeper conviction of 
bis sinfulness, exposure to deserved wrath, inabi- 
lity to justify or save himself, and his need of re- 
pentance, forgiveness, and the influences of divine 

* 1 Pet. ii. 2. 



194 On Regeneration. [ESSAY 

grace : and if Le before had some measure of doc- 
trinal knowledge, the truth, that had lain dor- 
niaiit, willjnow become a living principle of action 
in his soul. Thus self-dependence and every tov/- 
eriiig imagination will be cast down ; all his sup- 
posed righteousness will be found to have sprung 
from corrupt motives, and to have been both de- 
fective and defiled : and, whatever his previous 
character' may have been, *' God be merciful to 
"' me a sinner !" v/ill be the genuine language of 
his heart. So that, deep humiliation and self- 
abasement, a broken and contrite spirit, godly 
sorrow^ repentance, and conversion to God, are 
the never-failing effects of regeneration. 

Thus the divine Saviour, and his merits, atone- 
1116111, and mediation, become glorious in the eyes 
imd precious to the heart, of the regenerated sin- 
tier: he now perceives in some degree the wisdom, 
and feels the power, of the doctrine of the cross, 
which before he deemed '* foolishness:'' he 
^^ counts all but loss for the excellency of the 
^' knowledge of Christ," and gladly '' receives 
'' him,'' as his Prophet, Priest, and King,"^ He 
learns to love him whom he once slighted and de- 
spised : he begins to admire the excellency of his 
character, to value his favour^ and to desire com- 
munion with him above all things ; to be thankful 
for his unspeakable love and inestimable benefits ; 
to be zealous for his honour, and devoted to his 
cause ; to '' love the brethren'' for his sake, and 
his neighbours and enemies after his example ; f 
and to exerci.se self-denial, and to endure loss, 
hardship, or suffering in his service. By degrees 
he is even enabled to say with the apostle, " God 
** forbid that I should glory save in the cross of 
^^ our Lord Jesus Christ, by whom the world is 
'^ crucified to me, and I unto the world.":}: ^^ For 
** whatsoever is born of God overcometli the 
*^ world ; and this is the victory that overcometh 

, * Johni.l2, 13. iJohnv.l. t iJohu iii. 14. iv. 2.1. 
X Gal. vi. 14. 



XII.] On Regeneration. 195 

^' the world, even our faith. Who is he that over- 
^* Cometh the world, but he that believeth thai: 
^' Jesus is the Sou of God r"^ 

The apostle John mentions in a detached man- 
ner several other peculiar effects of regeneration. 
— *^ Whosoever is born of God doth not commit 
^' sin : for his seed remaineth in him; and he can- 
*^ not sin, because he is born of God. — In this 
^' the children of God are manifest and the chil- 
*' dren of the Devil : whosoever doeth not right- 
*' eousness is not of God, neither he that lovelh 
^' not his brother."f *' Ye know that every oue 
** that doeth righteousness is born of him." '^ We 
*' know that we have passed from death unto life. 
^' because we love the brethren ;" " for love is of 
*' God, and everyone that lovethis born of God, 
'* and knoweth God." *' We know that whoso- 
" ever is born of God sinnethnot.'' J Thus all the 
regenerate may adopt the apostle's words, '' With 
** open face, beholding as in a glass the glory of 
** the Lord, we are changed into the same image, 
*' from glory to glory, even as by the Spirit of the 
*' Lord."§ So that, repentance, faith in Christ, 
love of God and man, love of the brethren in an 
especial manner, deliverance from the dominion 
of sin and Satan, victory over the v/orld, an ab- 
horrence of evil, patience, meekness, spirituality, 
temperance, justice, truth, purity, and all *' the 
** fruits of the Spirit/' are the genuine effects of 
that change, without which *' no man can see," or 
^* enter into the kingdom of God ;" though the 
whole is imperfect in degree, and counteracted by 
the remaining power of in-dwelling sin and mani- 
fold temptations. 

That this is the real meaning of this scriptural 
expression, may be further evinced, by briefly 
considering several other metaphors which express 
the same change. It is called a new creation. — 
** If any man be in Christy he is a new creature ; 

• John V. 4, 5. ^ 1 John iii. 9, 10. 

i 1 John ii. t>9. iii. 14. iv. 7. v,18. J 2 Cor. iii. 17, 18. 

K 2 



196 On Regeneration. [essay 

'' old things are passed away; behold all things 
'"' are become new."^ The apostle speaks of it, 
Y/ith allusion to ihe creation of the world. " Gcd, 
*^ who commanded the light to shine out of dark- 
'' iiess, hath shined in our hearts, to give the light 
** of the knowledge of his glory in the face of Je- 
'' sus Christ/' Thus educing likewise order out 
of confusion, and beauty out of deformity .f " la 
'* Christ Jesus neither circumcision availeth any 
** thing, nor uncircumcision, i)ut a nezo creature,'* 
or a new creation; for ^* we are his workmanship, 
^'created in Christ Jesus unto good works/' ± 

It is also a resurrection. — There are, so to speak, 
three kinds of life — animal, rational, and spiritual. 
Animal life implies the capacity of performing 
animal functions and relishing animal pleasures, 
which man possesses in common with the brutes. 
Rational life rises a degree above this, and in- 
cludes the capacity of rational investigation, and 
of relishing intellectual pleasures, of which mere 
animals have no conception ; this man possesses in 
common with unembodied spirits. But spiritual 
life is a still nobler distinction, and the perfection 
of created being: as it consists in the capacity of 
perform itig and delighting in spiritual actions, in 
-which angels find their chief felicity, but of which 
ilie most rational man in the world, who is not 
born again, is as entirely incapable as the brutes 
are of philosophy. Animal life may subsist with- 
out either intellectual or spiritual capacities; these 
may subsist apart from animal propensities ; and 
an intelligent agent may be destitute of spiritual 
capacity, as fallen angels are: hwt spiritual lif© 
pre-supposes rational ^osyers. Adam, created in 
the image of God, possessed them all : but when 
he sinned he lost his spiritual life; for the '* Spirit 
" of life" departed, and he became dead in sin. 
From that time he possessed the propensities of 
mimal nature^ and the capacities of an intelligent 

»2;Cor.Y. 17. t2 Cor. ir, 6. 

_ I Gal, Ti. 15. Eph. ii. 10. iv. 24. 



XII.] On Regeneration. W7 

agent: but he became incapable of delighting in 
the spiritual excellency of divine things ; and this 
is the condition of every man until " the Spirit of 
*' life in Christ Jesus makes him free from the law 
'* of sin and death,"* by that spiritual resurrectioa 
of which we speak .f 

The Lord also repeatedly promises ^* to give 
'* his people a new heart and a new spirit ;" ** a 
'^ heart of flesh instead of a heart of stone ;" and 
" to write his law in the heart :''J and this must 
certainly imply such an entire change wrought in 
ihejudgmenty dispobitions, and affections y as consti- 
tutes a preparation for obeying, " not by con- 
*^ straint, but willingly/' This is also described 
as ** putting off'' or ** crucifying, the old man ;'' 
" crucifying the flesh with its aff'ections and lusts," 
'^ putting on the new man ;" being *^ transformed 
*' by the renezdng of our mind ;" or '^ renezeed in 
^' the spirit of our mind, and putting on the new 
** man, which after God is created in righteous- 
** ness and true holiness/'^ These expressions 
especially teach us, that re;^enerationis the begin- 
ning of a fallen creature's recovenj to that recti^- 
tude of soul, and conformity to the holy image of 
God, in which he had at first been created, but 
which had been lost by sin. In this view David 
prayed, ** Create in me a clean heart, OGod, and 
*' renew a right spirit within me."|| This same 
renovation is likewise spoken of by Moses wheu 
he says, *' The Lord thy God will circumcise thine 
** heart, and the heai't of thy seed, to love the Lord 
** thy Gx)d with all thine heart, and with all thy 
*^ soul, that tbou mayestlive :" and in many other 
places it is mentioned under the same image.^ 
li is also represented by the grafting of a tree,, 
through wbich the nature of it is changed and 
meliorated, and it is made to bear good fruit. — 

* Rom. vili. 2. t Rom vi. 4. Eph. ii.l. 5,6. Col. iii. i. 

. $ Jer. XXXI. 31—33. Ezek. xi. 19, 20. xxxvi. 25—27. 

iRom. xii. 2. Gal v. 24. Eph. iv. 22—24. Col. iii, 9, 10. 

fi Ps.li. 10. 

% Deiit. XXX. 6. Acts rii. 51. Rom. ii. 28, :^9. CoK ii. 11. 



198 On Regeneration. [essay 

These and such like metaphors and similitudes 
abundantly illustrate and confirm the explanation, 
that has been given of regeneration ; but can never 
be made to coincide with the sentiments of those 
who explain it of an outward form or amend- 
ment ; or of such as mistake some transient im« 
pressions, or emotions, for this abiding renova- 
tion of heart. 

The necessity of regeneration might indeed be 
entirely rested on the solemn and repeated decla- 
rations of the Saviour andJudge of men : for those 
multitudes, who hope for heaven while they pay 
no regard to this part of Scripture, strangely pre- 
sume, either that Christ was mistaken, or that he 
will depart from his word in their favour ! But 
other conclusive proofs may be adduced, thai 
*' except a man be born again, he cannot enter 
^^ the kingdom of God,'' which result from the 
nature of God and of man, of true religion and 
happiness. 

No creature can be satisfied, unless its capaci- 
ties of enjoyment coincide with its sources of plea- 
sure, or unless it subsist in its proper element 
The various kinds of animals are perfectly satis- 
fied with their several modes of hving, w^iile un- 
molested and sufficiently provided for : but they 
are uneasy when out of their place, though in a 
situation which pleases other creatures. Different 
men also have different tastes : none is comfort^ 
able, unless his inclination is gratified ; and every 
one is apt to wonder what pleasure others can take 
in that which is irksome to him. But who is there 
Ihdit naturally takes delight in the spiritual wor- 
ship and service of God ? Are not these things the 
weariness and aversion of men J And are not those 
persons generally deemed melancholy w^ho re- 
nounce other pleasures for the sake of them? That 
^' v/hich is born of the flesh, is flesh," or carnal ; 
and '* the carnal mind is enmity against God ;'' 
whose holy perfections, spiritual law and worship., 



XII.] On Regeneration. 199 

sovereign authority, and Immbliag truth, are dis- 
liked by all unregenerate men, in proportion as. 
they become acquaitited with them. This is ma- 
nifest, not only from the other vices of mankind, 
bat especially from the prevalence of idolatry, in- 
fidelity, superstition, and impiety : for men have, 
in every age, almost with one consent, preferred 
any absurdity to the truths, precepts, and ordi- 
nances of revelation^ and every base idol to tlie 
Holy One of Israel. 

Indeed, they who carefully watch their own 
hearts, while they think seriously of the omnipre- 
sence, omnipotence, omniscience, justice, holiness, 
truth, and sovereignty of God ; of his laws, threat- 
eningo, and judgments ; and of their own past and 
present sins, will find ** a witness in themselves" 
to the enmity of the carnal mind against God. So 
that '^ except a man be born again,'' be cannot 
take any pleasure in God, nor can God take any 
pleasure in him ; he cannot be subject to the law 
of God: he cannot come to him or walk wifh 
him:^ he cannot render him unfeigned praises and 
thanksgivings; but must either neglect religion, 
or rest in mere external observances. He can 
neither deem the service of God perfect freedom, 
-and regard it as his privilege, honour, and happi- 
ness ; nor exercise unfeigned repentance for all 
his sins : but in part at least, he v»^ill exalt him- 
self, palliate his crimes, object to the severity of 
God, and murmur at his appointments. He can- 
not cordially receive the gospel, or live by faith in 
Christ, for "Wisdom, Righteousness, Sanctitlca- 
*' tion, and Redemption;" nor perceive the pre- 
ciousness of his Person, mediation, and kingdom ; 
the glory of his cross, his unsearchable riches, 
and incomprehensible love. It is impossible that 
he should unfeignedly give to the Lord the whole 
glory of his salvation ; or practise, from proper 
motives, meekness, patience, gratitude, forgive- 
ness of injuries^ and love of enemies; or "count 
* Ajjjos iii. 3. 



200 On Regeneration. [essay 

** all but loss for Christ," renounce all for him, 
bear reproach and persecution for his sake^ devote 
himself to his service, even unto death ; and then 
at last receive eternal life as the free '' ^ift of 
" God" in him. Nor can he enter into the spi- 
ritual meaning of divine ordinances, (especially of 
baptism and the Lord's supper :) or seek the spi- 
ritual blessings of the new covenant vi^ith decided 
preference; or love the true v^orshippers of God, 
as the excellent and honourable of the earth. Na)% 
an unregenerate man could not relish the com* 
pany, the work, the worship, or the joy of heaven ; 
but would be disgusted even with the songs and 
employments of angels and the ^* spirits of just 
*^ men made perfect ;" as persons, who are in va- 
rious respects widely different from each other, 
must know, if they would but carefully consider 
the subject, and reflect on the state and thoughts 
of their own hearts. But the nature of God, of 
holiness, of happiness, and of heaven, is unchange- 
able : and therefore, either we must be changed, or 
we cannot be either holy or happy. 

AH the Scriptures above referred to imply, that 
regeneration is wrought by *' the exceeding great- 
'^ ness of the mighty power of God :" but, it should 
be observed, that he operates on the minds of ra- 
tional creatures according to their nature. The 
instantaneous renewal of a fallen angel to the di- 
vine image, would be as real a display of omnipo- 
tence as his first creation, and in some respects a 
greater: but the Lord might efiFect this renovation 
in a different manner. Having made use oi' truth, 
as the medium of his almighty energy,, in over- 
coming the dark and obstinate enmity of his fallen 
nature, and in producing a willingness to be re- 
stored ; he might afterwards require his concur- 
rence in the use of means, through which that 
recovery should be effected. Now,, we are in- 
formed, that the Lord regenerates sinners by his 
word : ministers, therefore, and parents, and many 
others in different ways, are bound to set before 



XII.] On Uegeneration. 201 

those committed to their care, the doctrines aod 
instructions of the sacred Scriptures; and to treat 
them as reasonable creatures, addressing their 
understandings and consciences, their hopes and 
fears, and all the passions and powers of their 
souls; beseeching God ** to give them repentance 
** to the acknowledo'ino^ of the truth. '^ And all 
they who are convinced that such a renewal must 
take place in them, or else that they must bemise- 
rable, should be induced by the consideration that 
they cannot change their own hearts, (that being 
the work of the Holy Spirit,) to seek this needful 
blessing by reading the Scriptures, retirement, 
meditation, self-examination, hallowing the Lord's 
day, hearing faithful preaching and other instruct- 
tion, breaking off known sin, practising knowa 
duties, avoiding vain company and dissipation, 
and earnestly praying to God to '^ create in them 
*' a clean heart, and to renew a right spirit within 
*' them/* Convictions of our inability have a- si- 
milar effect upon us in all other cases ; and uni-* 
formly induce us to seek help from those who are 
able to help us, with an earnestness proportioned 
to the supposed importance of the- interest that is 
at stake. 

As for those who continue to treat this subject 
with contempt and derision; it is sufficient to ob- 
serve, that, seeing they will neither believe our 
testimony, nor that of Christ ; they will at last 
have no cause to complain, if they are left desti- 
tute of that gracious influence whiclrthey have so 
despised. — Some may, however, believe that such 
things are, who are yet at a loss to know whai' 
t/iei/are; and them I would press in the most 
urgent manner, to beg of God daily and earnestly, 
to teach them what it is to *' be born again;" and- 
thus in due time their own experience will termi- 
nate their perplexity. — But let those who admit 
the doctrine, beware lest they rest in the notiouy 
without the experience and effects of it. — And 
finally, let all those who have knt)wn the happy* 
K 5 



202 On the PersoimUfy a?td Deitj/ [essay 

change, recollect continually, that they need to 
be renewed more and more ;^ and should there- 
fore unite, with gratitude for what the Lord hath 
wrought, persevering prayer for a more complete 
recovery unto the divine image, in all the powers^, 
diopositioBS; and affections of their souls. 

* Tit iii. 5. 



ESSAY XIII. 



On the Personality and Deity of the Holy Spirit : 
with some thoughts on the Doctrine of the sacred 

Trinity/. 

The Christian dispensation is distinguished by 
the apostle as ^' the ministration of the Spirit ;"f 
and a careful investigation of the Scriptures must 
convince an impartial inquirer, that the promise 
of the Holy Spirit is the grand peculiarity of the 
New Testament, even as that of the Messiah was 
of the Old. Having therefore shewn the nature 
and necessity of regeneration, it regularly occurs 
to us in this place, to give a more particular state- 
ment of the scriptural doctrine concerning the 
Holy Spirit. — Those things then, which relate to 
the personality diid Deity oi' the Spirit, and to the 
doctrine of the 'Trinity as connected with it, will 
constitute our present subject: while his extraor- 
dinary and ordinary operations, influences, and 
gifts ; the office he performs in the economy of 
our salvation, and the resulting duties incumbent 
apon us, must be reserved for the next Essay. 

When we use the term personality in the discus- 
sion of this subject, we simply mean, that lan- 
guage is used in Scripture concerning' the Holy 
Scripture, and actions are ascribed to him, which 
are suited to convey the idea of a personal Agent ; 

t ^ Cor. iii. 8. 



xiir.] of the Holy Spirit. 203 

and sucli as would be extremely improper, if a 
mere attribute , or mode of expression , were in- 
tended. Yet all who deny the personality of the , 
Holy Spirit, and pay any suitable respect to the 
Sacred Oracles, in ^vliich so much is constantly 
ascribed to liim, must bold the latter opinion. We 
do not, however, suppose, that the words Ferson 
txwd. personality can, in an adequate manner, ex- 
plain such a subject, or even assist our conceptions 
in respect of mysteries, which we profess to con- 
sider as absolutely incomprehensible. 

Indeed the words themselves, in this use of 
them, are not found in Scripture : but when di- 
vine truths are opposed w^ith ingenuity, learning", 
and pertinacity, it becomes necessary for those, 
who would '' contend earnestly for the faitli once 
'^ delivered to the saints," to vary their terms, and 
to introduce such as may express, in as exclusive 
a manner as possible, the sense in which they iin- 
derstand the declarations of Scripture ; because 
their opponents will invent some plausible method 
of explaining' away those which had before been 
in use. That imperfection, which characterizes 
every thing that belongs to man, is peculiarly 
discernible in human lansruao'e : the mvsteries of 
the infinite God can only be declared to us in 
words originally taken from the relations and 
affairs of men ; and every thing that relates to 
infinity confounds and overwhelms our finite and 
narrow capacities. The most careful and able 
waiters cannot, on such topics, wholly prevent 
their readers from attaching ideas to their words, 
which they did not mean to convey by them : so 
that they, whose object it is to put an absurd con- 
struction on our expressions, or to enervate by a 
plausible interpretation the language of Holy 
Scripture, will never find it very difficult to ac- 
complish their purpose, as far as the generality 
of mankind are concerned. If we speak of three 
distinct Persons in the Godhead, they may charge 
us with holding three distinct gods: supposing or 



204 On the Personality and Deity [essay 

pretending that we mean that this incomprehensible 
distinction is perfectly like the obvious distinction 
of three men from each other. On the other hand, 
the labour, study, and ingenuity of revolving cen- 
turies have so perplexed the subject, that we can- 
not at present find words explicitly to state oxir 
sentiments, and exactly to mark in what respects 
we differ from our opponents, unless we use such 
terms as they object to : at least this is my prin- 
cipal reason for adhering to them. If, however^ 
our expressions convey to the reader's mind the 
doctrine of Scripture, with as much perspicuity 
and precision as human language generally ad- 
mits of, it is mere trifling to object to them be- 
cause they are not found in the Bible: for truths^ 
not zvords, constitute the matter of revelation, and 
words are only the vehicle of truths to our minds. 
"We are, in fact, deeply convinced that some men 
Have got \\\e habit, or art, of evading the force of 
scriptural terms, and of thus misleading others 
into error : and is it not allowable for us to state 
our sentiments in other words, and then to prove 
that those sentiments are actually contained in 
holy Scripture ? or can we do otherwise, unless 
we be disposed to give our opponents every pos- 
sible advantage in the argument? For it cannot 
well be doubted by impartial persons, that aver- 
sion to the doctrines themselves lies at the bottom of 
those objections, which are made to the words iu 
which their defenders have been used to express 
them. 

We proceed therefore, to consider ihe personat" 
ity of the Holy Spirit : premising, that as *^ these 
'* are heavenly things,"^ we can neither explain 
ihem clearly in human language, nor illustrate 
them fully by earthly things, nor yet prove them 
by arguments from human reason. The whole 
rests entirely on the authority of divine revelation; 
we gain our knowledge of it by simply belicA'^ing 
God's sure testimony ; and we should improve it 
* John iii. 12, 13. 



Xlli.] of the Holy Spirit. 205 

to practical purposes in bumble adoration, and 
not treat it as a subject of disputatious speculation 
or presumptuous curiosity. And may he, who 
hath promised to '' give his Holy Spirit to those 
'* who ask him/' guide us by his divine teaching 
into the sanctifying knowledge of the truth, in this 
and every subject that we investigate ! 

If such language be uniformly used in the Scrip- 
tures concerning the Holy Spirit, as in all other 
cases would convey to our minds the ideas of per- 
sonality qmA personal agency ; we may be sure that 
the true believer will conclude him to be ^.personal 
Agent, In allegories indeed, and in sublime 
poetry, we often find attributes, propensities, or 
modes of operation, personified; but none, except 
the most ignorant reader, is in danger of being 
misled. Should any man suppose, that Wisdom, 
in the book of Proverbs, was introduced merely as 
an allegorical person, we might allow that he had 
some colour for his opinion : though I should ra- 
ther say, that the Messiah, the Word and Wisdom 
of the Father, who is made wisdom to us, is the 
real Speaker in those passages. — But if such bold 
figures of speech, without any intimation, are in- 
terwoven in historical or didactic discussions ; or 
in promises and precepts, that is, in grants and lazi)s, 
where the greatest precision is absolutely neces- 
sary ; what instruction can be with certainty de- 
rived from revelation? or how shall we know what 
we are to believe, to do, or to expect? Surely this 
supposition tends directly to render the Scriptures 
useless, and to perplex and bewilder every serious 
enquirer after the way of eternal life ! I shall, 
however, almost exclusively, select my proofs of 
the personality of the Holy Spirit, from those parts 
of the sacred volume, which are of the latter de- 
scription. 

Our Lord thus encouraged his apostles, when 
about to leave them; ^* I will pray the Father, and 
** he shall give you another Comforter, that he 
^^ may abide with you for ever, even the Spirit of 



208 On the PersonaUtj/ and Deity [ESSAY 

'' iriith/'-^ Afterwards he added, ''The Comforter 
^* which is the Holy Ghost, w^hom the Father shall 
^* send in my name; He shall teach you all things :''f 
and the personal pronoun {^y.ims) is used in this 
and several other passages, especially in those that 
follow. '* When the Comforter is come, — even 
*' the Spirit of troth, which proceedeth from the 
'' Father, he shall testify of me/'± '' When He 
'^ cometh, — he shall not speak of himself; but 
^* whatsoever he shall hear that shall he speak :" 
'* He shall glorify me; for he shall receive of 
''mine, and shall shew it unto you:''§ Not to 
insist further on the repeated use of the personal 
pronoun, which the ordinary rules of language ap-^ 
propriates, in such discourses, to a personal agent; 
being sent, coming, testifying, receiving, shewing^ 
teaching, hearing, and speaking, do undoubtedly 
im^\}^ personal agency, if any words can determi- 
nately convey that idea: and if we suppose the 
strongest rhetorical figures, that ever orators or 
poets have used, to be canstantly interw^oven in 
the plainest instructions and promises ; we must 
infer that the language of the Scripture is so inde- 
terminate and unusual, that no certain conclusions 
can be drawn from it. This indeed seems to be 
the inference that some interpreters of the Scrip- 
ture are willing should be deduced from tlieir ob- 
servations : but an insinuation more dishonourable 
to God and to his holy word can hardly be ioia- 
gined. 

In like manner the apostle Paul, when expressly 
instructing the Corinthians concerning the gifts 
of the Spirit, uses the strongest personal language: 
** All these workelh that one and the self-same 
" Spirit, dividing to every man severally as he 
'* Will."|j Now are not working, dividing, and 
willing, personal acts ? or can such terms be used 
of a mere attribute, consistently with the preci- 
sion required in religious instructions? — Again, 

* John xiv.16,17. t John xlv. 26. % John xv. 26. 

§ John xvi. 7 — 15. H 1 Cor. xii. H. 



XIII.] of the Hoi?/ Spirit. 207 

he says, '^ The Spirit searcheth all things ; yea, 
" the deep things of God. For what man knoweth 
^* the things of a man, save the spirit of man 
*^ which is in him ? Even so the things of God 
*^ knoweth no man, but the Spirit of God.""^ 

We read likewise that the Holy Spirit ^* dzcells 
** in us/' '^ leads us,'' " bears witness zcith our spi- 
^^ ritSy' '' makes intercession for us ;' and *' He that 
'* searcheth the hearts, knoweth what is the mind 
^^ of the Spirit :" and who can deny that all this 
implies personal agency ?f — The sacred historian 
of Christianity also records several instances in 
which the Holy Spirit spake, acted, and com- 
manded. *' The Holy Ghost spake by the mouth 
*' of David :''i *' The* Spirit said unto'' Philip, Go 
** near and join thyself to this chariot. ''§ '' The 
" Spirit said to Peter, Behold three men seek 
''■ thee; arise therefore and get thee down, doubt- 
'• ing nothing, for I have seat them:"|| ^* The 
*' Holy Ghost said, Separate me Barnabas and 
^' Saul, for the work whereunto I have called 
*Vthem ; so they, being sent forth by the Holy 
*^ Ghost, departed/'^* '' It seemed good to the 
'' Holv Ghost/'tt ^' The were forbidden of the 
'' Holy Ghost." '' The Spirit sutTered them not.^it 
*■* Vv^ell spake the Holy Ghost by Esaias/'§§ To 
this the language of other Scriptures accords, 
** Wherefore as the Holy Ghost saith:'' |||| '' Let 
*' him hear what the Spirit saith unto the 
'* churches."^ That such is the frequent phrase- 
ology of Scripture is undeniable : and in those 
sacred oracles, which were given to make us wise 
unto salvation, we are evidently taught to think of 
the Holy Spirit, as of an Agent, rviUing, hearing, 
speaking, acting, commanding^ forbidding, receiv- 
ing and executing a commission : and performing a 
part in the great work of our salvation, distinct 

* 1 Cor.ii. 10, 11. t Rom. viii. 11. 14. 16. 26, 27. 

i Acts i. 16. ' § Acts viii. 29. J! -"^^ts x. 19, 20. 

** Acts xiii. 2. 4. tt Acts xv. 28. it Acts xvi. 6, 7. 

^ Acts xxviii. 25. |il| Heb. iii. 7. ^ Rev. ii. 7. 



208 On the Personality and Deity [ESSAY 

from that of the Father by whom, or that of the 
Son through whom, he is given unto men. I ap- 
prehend, that they who deny this doctrine, wouIA 
feel themselves embarrassed, in familiarly using 
such language as this concerning the Spirit; or in 
*' speaking according to the oracles of God," in 
their discourses, treatises, or devotions: at least 
many of them deem it convenient to adopt a more 
literal,, philosophical, or modern style; lest they, 
should mislead some of their unestablished disci- 
ples, or give men reason to call their consistency 
in question. 

When the personality of the Holy Spirit has 
been proved from the word of God, little difficulty 
remains in ascertaining his Deity.- The powerful, 
operation of the Holy Ghost, in our Lord's mira- 
culous conception, rendered it proper to call him 
'* the Son of God/' even in respect of his human 
nature.^ Ananias, by lying to the Holy Ghost,,, 
lied unto God:f Christians are ** the temple of 
** God, and the Spirit of God dwelleth in them ;" 
yea, they are ^^ an habitation of God through the 
** Spirit. ''J Indeed the indwelling of the Holy 
Spirit in all believers, wherever dispersed or how- 
ever numerous, evidently implies the divine attri^ 
bute of Omnipresence : nor could he *' search all 
'* tilings, yea, even the deep things of God/' un« 
less he were Omniscient. His work of regenera- 
tion, or new creation and sanctification, requires 
omnipotence to effect it: and surely all these are 
divine attributes, incommunicable to any crea- 
ture ! Yet, *' if any man have not the Spirit of 
'' Christ, he is none of his :"§ and they are looked 
upon by the apostle as strangely ignorant of 
Christianity, who do not know that Christians 
** are the temple of God, and that the Spirit of 
'* God dwelleth in them." But of this more 
abundant proof will be given, when we come to 

♦ Ln'ke i. 35. t Acts v. 3, 4. 

i 1 Cor. Hi. 16, 17. vi. 19. 2 Cor. vi. 16. Eph. ii. 22. 

j liom. viii. 9—11. 



XIII.] of the Holy Spirit. 209 

consider the ordinary influence of the Holy 
Spirit. 

The very titles given to him confirm the same 
conclusion. He is called by way of eminence, 
'' the Holv Spirit," '' the Spirit of holiness," '' the 
*' Spirit of truth," ^* the Spirit of power," '' the 
^* Spirit of promise," ^' the Spirit of wisdom and 
'* knowledge," *' the Comforter," ^^ the eternal 
" Spirit." These, and several other expressions of 
a similar nature, seem to denote both his essential 
perfections, and the nature and effect of his influ- 
ences on our minds ; and to distinguish him from 
all those created '^ spirits, who are sent forth to 
" minister to the heirs of salvation." And whea 
it is said, that '* He divideth to every man seve- 
'' rally as he willeth ;" his divine sovereignty, aa 
well as liis personal volition, is declared to us. 

But if distinct personnlitj/, agenci/, and divine 
perfections be, in Scripture^ separately, ascribed to 
the Father, and to the Son, and to the Holy 
Spirit : no words can more exactly express the 
doctrine, which must unavoidably be thence in- 
ferred, than those commonly used on this subject^ 
viz. that ' there are three distinct Persons in the 
* Unity of the Godhead.' The sacred oracles most 
assuredly teach us, that the One living and true 
God is, in some inexplicable manner, 'Triune : for 
he is spoken of, as One in some respects, and as 
Three in others. Nor is it a matter of subordinate- 
importance; since the dependence, confidence, 
aff'ections, and worship, peculiar to Christianity, 
are manifestly connected, by an indissoluble tye^ 
with our sentiments in this respect: for (not to an- 
ticipate the subject of the ensuing Essay,) how 
can we avoid ^* grieving the Spirit,'' if we enter- 
tain thoughts of him infinitely beneath his divine 
dignity and excellency ? 

Men may, and probably will, persist in confi- 
dently asserting zcithont proof, that the doctrine of 
the Trinity is either a contradiction in itself, or 
iucor^sistent with the Unity of the Deity vthey may 



210 On the Doctrine [essay 

inform us, that the primitive Christians learned it 
from Plato and his followers, and so corrupted the 
faith by philosophy; (though it is a thousand times 
more likely, that Plato borrowed his ideas from 
those Scriptures which were extant in his time :) 
and they may dignify themselves with the name of 
Unitarians, as if none else worshipped the one 
true God. But we still have the satisfaction, 
(mingled with our regret at such departures from 
the faith,) to find that they grow proportionably 
shy of the phraseology of the, Scriptures : that 
they want to diminish men's reverence for the 
sacred writers ; that they are constrained to adopt 
methods of interpretation, in respect of those tes- 
timonies they still admit to be a divine revelation^ 
which would be deemed contemptible, if employed 
in fixing the sense of any classic author ; and that 
they make their principal appeal, not to ** the 
** oracles of God,'' but to the oracles of human 
reason, or to the vague and disputed standard of 
antiquity. It must be evident to all, who are 
conversant with modern treatises on these sub- 
jects, that such as oppose the doctrine of the Tri- 
nity, no longer attempt to support their senti- 
ments by appealing to the Scriptures as the stand- 
ard of truth, and particularly examining and an- 
swer! no^ the aro^aments we thence adduce : at the 

on 

same time, allowing the Bible, as we have re- 
ceived it from our Fathers, to be the infallible 
w ord of God ; and that it ought to be interpreted 
by the same rules which judicious scholars employ 
in explaining other ancient writers. A very small 
part of the Scripture is by them considered of 6''/- 
vine authority: and they would have us discard 
the rest as doubtful or irrational, or at most to 
give it a very subordinate measure of attention. 

Could it be proved that Trinitarians were not 
Unitarians 'dho, some ground would be gained by 
their opponents: but we suppose, that the Trinity 
of Persons in the Deity consists with the Unity of 
the divine Essence: though we pretend not to ex- 



XIII.] of the sacred Trinity. 211 

plain the modus of it, and deem those reprehensible 
who have attempted it : as the modus in which any 
being subsists, according to its distinct nature and 
known properties, is a secret to the most learned 
naturalists to the present day, and probcibly will 
always continue so. But if the most common of 
God's works, with which we are the most con- 
versant, be in this respect incomprehensible, how 
can men think, that the modus existendi (or manner 
of existence) of the infinite Creator can be level 
to their capacities! — The doctrine of the Trinity 
is indeed ami/sterj/: but no man hath yet shewn 
that it involves in it a real cnntradiciion. Many 
have ventured to say, that it ought to be ranked 
with transubstantiation, as equally absurd. But 
archbishop Tillotson ht-s shewn, by the most con- 
vincing arguments imaginable, that transubstan- 
tiation includes the most palpable contradictions ; 
and that we have the evidence of our eyes, feelings 
and taste^ that what we receive in the Lord's sup- 
per is bready and not the body of a man ; whereas 
we have the testimony of our ei/es alone tliat the 
words, '' This is my body," are at all in the 
Scriptures. — Now this is intelligible to the mean- 
est capacity: it is fairly made out, and perfectly 
unanswerable: but who ever attempted thus to 
prove the doctrine of the Trinity to be self-contra- 
dictory? What testimony of our senses, or what 
demonstrated truth,, does it contradict? Yet till 
this be shewn, it is neither fair, nor convincing, 
to exclaim against it as contradictory, absurd, and 
irrational. 

It is indeed very easy to say that Three and One 
cannot be the same; and then to shew, that an ab- 
surd notion, whichthey falsely charge us with main- 
taining, is self-contradictory. But, if we may not 
quote, 'ds di proof of our doctrine, that remarkable 
text concerning which there has been so much 
contest, whether it contain the genuine words of 
the apostle, or be an interpolation made in after 
ages ; we may surely use it as expressing our sen-' 



212 On the Doctrine [ESSAY. 

timents ; ^^ There are Three that bear record in 
** heaven; the Father, the Word, and the Holy 
*' Ghost, and these Three are One/' Three Per^ 
sons, the masculine being used ; one Being, or one 
Deity, {numen, to Ss/oy,) the neuter being substi- 
tuted. Now let any man in logical form prove, if 
he ean, that these words involve a real contradic- 
tion : but till this is done, let none mistake confi- 
dent assertion for demonstration. 

I cannot but hope, that the preceding concise 
arguments have fully shewn, thatthe sacred writers 
spoke as strong language concerning the Persona^ 
lity and Deity of the Holy Spirit, as even the Ni- 
cene Fathers themselves did; though they did not 
use sach illnstrationa^ explanations, distinctions-, 
or definitions, as the latter unhappily were induced 
to employ in the controversy: nor do I scruple to 
aver, that the Deity of Christ hath beeu f nil i/ proved 
in the sixth and seventh Essays. And if these two 
points have been established on scriptural autho- 
rity, all that can be urged against the doqtrine of 
the Trinity on other grounds, only suggests these 
questions : Is the human intellect, or the infinite 
understanding of God, most competent to deter- 
mine on the incomprehensible mysteries of thedir 
vine Nature? And shall we abide by the language 
of inspiration, or give it up for that of human rear 
son ? What is faith ? Is it not a disposition to say^ 
** Let God be true, and every man a liar?" For 
*' the testimony of God is sure, making wise the 
*' simple." If the Scripture be incontestibly proved 
to be the word of God, by unanswerable external 
and internal evidences ; and a man shall still pre- 
sume to say, that ' to allow such a doctrine as that 

* of the Trinity to be contained in it, is enough to 

* impeach its divine authority :' it amounts only 
to this, that he is so ** wise in his own eyes," so 
*^ leans to his own understanding," and is so fond 
of his own sentiments, that he is determined not 
to be convinced by any testimony human or di- 
vine. 



XIII.] of the sacred Trinity. 213 

In addition to the general argument, for the 
doctrine in question, above stated; it may be pro- 
per to consider a few remarkable passages of 
Scripture, in which the Father, the Son, and the 
Holy Ghost are mentioned together, or jointly 
addressed in the same act of worship. — When our 
Lord was baptized, the Father, by a voice from 
heaven, declared him to be his beloved Son, and 
publicly sealed his appointment to the mediatorial 
office ; of which he solemnly accepted, and on 
which he then entered : and the Holy Spirit, de- 
scending visibly, under the emblematic represen- 
tation of a dove, lighted upon him, as through 
him to be communicated to all his true disciples. 
Thus the Three Persons, in the sacred Trinity, 
evidently acted according to the parts sustained 
by them, in the great work of man's salvation. — 
But the appointed form of Christian baptism is far 
more conclusive; *^ Baptizing them in the 7iame' 
(not names,) ** of the Father, and of the Son, and 
** of the Holy Ghost.'' By baptism we declare 
our dependence on and devotedness to him, in 
whose name we are baptized ; and it oertainly is 
one of the most solemn acts of worship we can per- 
form. Would it not then greatly tend to mislead 
us, if a mere creature, and an attribute or mode of 
operation, were joined with the One true God in 
this ordinance ? Upon the Trinitarian system the 
form is extremely proper ; but that man must 
surely have very lax notions of the peculiar ho- 
nour due to God, and which he ^* will not give to 
^^ another/' who can think it consistent with the 
doctrine of our opponents, — This form of baptism 
fully warrants the ancient excellent doxology re- 
tained by our church, ' Glory be to the Father, 
^ and to the Son, and to the Holy Ghost; as it 
* was in the beginning, is now, and ever shall be, 
' w^orld without end. Amen.' It is also worthy 
of observation, that Antitrinitarians, in former 
times, attempted to alter or improve our Lord's 
words, saying, * In the name of the Father, and 



214 On the Doctrine [essay 

^ through the Son, and by, or in, the Holy Ghost;' 
which, joined with modern attempts to shew the 
scriptural form to be non-essential to baptism^ 
constitutes a full proof, that the argument is of 
great force even in the opinion of our opponents. 

When our Lord says,^ *^ The Spirit of truth — 
^' shall glorify me: for he shall receive of mine, 
^' and shall shevi^ it unto you. All things that the 
" Father hath are mine : therefore said 1, that he 
*^ shall take of mine, and shall shew it unto you:" 
he evidently establishes the doctrine of the Tri- 
nity. The personality and consequently the Deity, 
of the Spirit, has been proved: if all things be- 
longing to the Father belong to Christ also, his 
Deity must be allowed: and thus the three Persons 
in the sacred Trinity are here pointed out to our 
observation. 

The apostolic benediction,f *' The grace of 
^^ the Lord Jesus Christ, and the love of God, and 
*^ the communion of the Holy Ghost, be with you 
*^ all. Amen :" has a plain reference to the one 
name in which Christians are baptized: and it may 
remind us of the form of blessing appointed in the 
law. — '^ Speak unto Aaron and unto his sons, say- 
** ing, On this wise shall ye bless the children of 
*^ Israel, saying to them ; The Lord bless and 
** keep thee: the Lord make his face shine upon 
*' thee, and be gracious to thee : The Lord lift 
*' up his countenance upon thee, and give thee 
** peace. And they shall put my name upon thie 
*' children of Israel ; and I will bless them.";]: The 
threefold repetition of the name Jehovah, with 
the concluding sentence, ^' they shall put mi/ name 
*^ upon the children of Israel," is very remarka- 
ble ; and the whole accords to the adoration of 
the heavenly worshippers, '* Holy, Holy, Holy, 
^^ is the Lord of hosts."§ The benediction used 
by Paul was in reality a solemn act of worship, 
equally with the blessing pronounced by the 

« John xvi. 13—15. t 2 Cor. xiii. 1 4. 

% Num. vi. 23—27. $ Is. vi. 3. Kev. iv. 8. 



XIII.] of the sacred Trinity. 215 

priests. It was a prayer in behalf of the Corin- 
thians, for all the blessings of salvation ; and these 
he sought from the Lord Jesus and from the Holy 
Spirit, as well as from God the Father. The ad- 
dress of the apostle John to the seven churches in 
Asia, in which he wishes, or prays for, grace and 
peace to them, from the eternal Father, from 
*' the seven spirits before the throne," and from 
the Lord Jesus, ^ is precisely of the same nature, 
and contains a conclusive argument in proof of 
our doctrine. According to the emblematic style 
of the Revelation, the Holy Spirit, vt'ith refer- 
ence to his manifold gifts and graces, and to the 
seven churches in Asia, is spoken of as ''the 
** seven spirits before the throne;" but we cannot 
doubt of the meaning: nor can v»'e imagine, that 
any created spirits would have been thus joined 
with the eternal God, in such an evident act of 
solemn adoration. 

I shall close the present Essay by observing, 
that the subject before us is of the greatest impor- 
tance. Either Trinitarians or Antitrinitarians are 
idolaters: for they cannot both worship that God 
who reveals himself to us in Scripture; but one of 
them must substitute an imaginary being in his 
place. It is not, therefore, a subject to be de- 
cided by sallies of wit, ostentation of learning, or 
attempting to render one another odious and ridi- 
culous. A sober, humble, teachable mind, dis- 
posed to believe the testimony of God, is above all 
things requisite in such enquiries : this should be 
sought from God by fervent prayer ; and then the 
Scriptures should be daily and diligently exa- 
mined with an obedient and reverential mind. 
The writer of these remarks was once an Anti- 
trinitarian, and on the point of leaving the Church 
4)f England, from objections to her doctrine and 
worship in this respect. But the study of the 
the Scriptures has totally changed his judgment: 
and as he then neglected, or disliked, the other 

* Pv^v, i. 4—6. 



216 On the Doctrine [essay 

doctrines which he now values more than life, and 
was a stranger to vital experimental religion ; so, 
lie cannot but perceive that they who deny this 
doctrine, gradually give up other peculiarities of 
Christianity, till the name alone, or very little 
more, is left of it. — He must therefore deem it, 
(like the key-stone of an arch,) essential to the 
support of evangelical piety : and would conclude 
these observations on tlie Trinity, with the apos- 
tle's words, ^* This is the true God, and eternal 
'* life; little children, keep yourselves from idols. 
•' Amen/' 

But while we deem the rejection of this doc- 
trine a virtual renunciation of Christian baptism, 
a dissent from the apostolical benediction, and a 
substitution of another object of worship in the 
place t)f the God of the Bible; and while we la- 
ment the rapid progress of this destructive heresy, 
which often proves the forerunner to prepare the 
way for a more avowed apostacy; we must also 
observe, that it is almost equally to be lamented 
that so few, who profess the doctrine, seem to 
understand its real nature and tendency, or to ex- 
perience its sanctifying efficacy upon their hearts. 
Alas! what will it avail any man to have main- 
tained, or even triumphantly contended for, this 
fundamental truth, if he continue the devotee of 
ambition, avarice, or any other vile affection ? Of 
what use is it to shew the distinct offices of the 
Father, the Son, and the Holy Spirit, in the work 
of our salvation; unless we, as lost sinners, de- 
pend on the everlasting love and free mercy of the 
Father; on the merits and mediation of the incar- 
nate Son; and on the sanctifying grace of the Holy 
Spirit ? No outward administration of baptism 
can profit those who are not made, by the true 
baptism, the spiritual worshippers and servants of 
*' the Father, the Son, and the Holy Ghost." Nor 
can the pronunciation of the apostle's benediction 
save any man, who does not partake of the bless- 



Xin.] of the sacred Trinity. 217 

iiitrs proDoanced in the inward experience of his 
own soul. 

Finally, whilst we disregard the charge ot bi- 
gotry, in refusing all religions intercourse v/ith . 
Anti-trinitarians, lest we should give a sanction to 
their heresy ; lest us protest against all attempts 
to injure them in their ieniporal interests, Every 
kindness is due to them, as men, when they need 
it; many of them, as good members of society, are 
entitled to civil respect and commendation : and 
by this conduct, w^e shall bestsilence the censures 
brought against our principles as intolerant; and 
prove that they enlarge the heart with the most 
diffusive philanthropy. 



ESSAY X[V. 

On the Gifts and I?/fuences of the Holy Spirit. 

Our present subject has given occasion to a va- 
riety of dangerous or destructive mistakes. While 
^ome have advanced claims with respect to it, 
which seem at least to place them upon an equality 
with prophets, apostles, and inspired writers ; 
others, (perceiving the absurdity or arrogance of 
such pretensions; deeming themselves wise, able, 
or good, by their native powers and exertions ; 
and not being sufficiently conversant with the sub- 
ject, to discriminate between what is scriptural 
and what is anti-scriptural,) have argued, that we 
neither need, nor are warranted to expect, any 
divine or supernatural influences ; that they were 
Touchsafed exclusively to the apostles and primi- 
tive Christians; and that all, now spoken of the 
operations or assistance of the Spirit, is mere en- 
thusiasm and delusion. These opposite extremes 
have also admitted of intermediate errors and va- 
riations. Some contend, that there is no discover- 
able distinction between divine influences and the 

I. 



218 On the Gifts and Influences . [essaT 

actings of our own iPiinds : and do not clearly ad- 
mil of an exception, even as to the different effects 
produced by these distinct causes : others suppose 
that they are immediately distinguishable by aa 
inward, and a kind of instinctive^ consciousness, 
like that which assured the prophets that they were 
divinely inspired : and thus, whilst they seem to 
honour the Spirit, and will attempt nothing, till, 
as tliey say, they are moved by him, they covertly 
advance a claim to infallibility and perfection in 
th43se favoured seasons, or impute all their mis- 
takes and follies to this sacred Agent. — Nor is it 
iincommon for men to plead that they are influ- 
enced by the Holy Spirit, in order to establish 
other rules of faith and practice than the written 
word of God ; to bring that, or some parts of it, 
into a m.easore of discredit : or even to substitute 
.something wrought in them, or by them, in the 
place of the righteousness and atoning blood of 
the Saviour, whom the Spirit is sent '' to glorify" 
aiEong men. — In short, mucli enthusiasm and spi- 
ritual pride, and many fatal or disgraceful delu- 
sions have, on the one hand, arisen from misap- 
prehensions of this subject ; and, on the other, 
multitudes have taken occasion from these inci- 
dental evils, to treat the whole with profane con- 
tempt and derision. 

But a careful attention to the Scriptures, and to 
the ends for which the Holy Spirit was promised, 
may enable us properly to discriminate in this 
matter; and to shew in what sense, and for what 
purposes, we ought to expect, and depend on, 
the influences of the Spirit; and which of his gifts 
and operations were peculiar to the primitive 
times, ^ or to extraordinary occasions. I shall 
therefore, at present, offer some thoughts on the 
miraculous gifts and powers imparted by the Holy 
Ghost; — on those ordinary endowments^ which 
uninspired men may reasonably expect to receive 
from him ; — ^on his common influences upon the 
minds of many unconverted persons ; — and on the 



XIV.] of the Holy Spirit. 219 

special nature of that sanctifying work, by which 
^' the vessels of mercy are afore prepared unto 
'' glory." =^ 

If we accurately mark the language of the Scrip- 
tures, we shall find, that the Holy Spirit is spoken 
of as the Author and Giver of all those miraculous 
and supernatural powers, with which any of the 
human race were ever endued. — Not only did 
** holy men of God speak as they were moved by 
'^ the Holy Ghost ;"f not only did apostles, evan- 
gelists, and primitive believers receive the Holy 
Ghost, enabling them to cast out devils, heal the 
sick, raise the dead, speak in languages before 
unknown, or interpret the discourses of others ; 
but even Christ himself was *^ anointed by the 
*' Holy Ghost," to work his beneficent miracles.t 
He cast out devils *' by the Spirit of God;"§ who 
was given to him ''without measure :"|| and 
*' through the Holy Ghost he gave commandments 
'^ to his apostles.""^ Indeed the promises made to 
him in the old Testament especially relate to this ; 
and his very title of the Messiah, the Christ, the 
Anointed of the Lord, was derived from it.^"^^ 
Now we cannot satisfactorily accountfor these ex- 
pressions, or reconcile them with our Lord's con- 
duct, in speaking and acting as in his own name, 
or by his own authority and power ; unless we ad- 
vert to the distinction between his divine and 
human nature, and his personal and mediatorial 
dignity ; and remember, that, in respect to his 
divine nature, he is One with the Father and with 
the Holy Spirit, in the essence, perfections, and 
operations of the Godhead. Yv e mast therefore 
consider the Holy Spirit as the great Agent, ac- 
cording to the economy of the everlasting cove- 
nant, m the inspiration of the Scriptures ; in the 
performance of all those miracles, by which the 
messengers of God authenticated their doctrine ; 

* Hora. ix. 23. t 2 Pet. i gl. ^ Acts x. S8. 

$ Matt. xii. 28. I John iii. S4. ^ Acts 1. %, 

** Ps. xiv. 7. Is. xi. 2, 3. xlii. 1, Ih. 21, Jxi. 1» 

I. 2 



S20 On the Gifts and Influences [essav 

asKi in the revelation of those future events wbicb, 
behig interwoven with every part of the sacred 
volume, and receiving their accomplishment from 
age to age, confirm the divine original of the whole 
to every attenlive and impartial enquirer. 

Such discoveries of the truth and wiil of God 
iiad been made from the beginning : but they be- 
came more particular and copious, wheii Israel 
Y/as brought out of Egypt, and*' the law was given 
*' by Moses.'' The prophets and other servants 
of God, who from time to time were raised up to 
call the attention of Israel to his law and promises, 
or to effect extraordinary deliverances for the na- 
tion, were endued with miraculous pov/ers by the 
same Spirit. At the coming of Christ, Mary, 
Elizabeth, Zacharias, Simeon^ and Anna, spake of 
liim by the Spirit; and his apostles and seventy 
disciples partook of these extraordinary gifts and 
miraculous powers, even before our Lord's cruci- 
fixion. Yet the pouring out of the Spirit, at and 
after the day of Pentecost, was so vastly superior 
in energy, extent, and duration, that John, who 
jhad witnessed and experienced both, says, in re- 
cording the discourses of Christ, " This he spake 
** of the Spirit — for the Holy Ghost was not yet 
■■'^^ given, because that Jesus was not yet glori- 
^* lied."^' Whatever had preceded that great 
event, was an earnest of the dispensation of the 
Spirit ; yet it did not belong to it, nor was worthy 
to be compared with it. But when Jesus was risen 
and ascended on high, these gifts w^ere showered 
down on men in rich abundance, io confirm the 
testimony of the apostles to his resurrection, and 
to qualify them and their fellow-labourers to 
spread the gospel through the nations : and being 
communicated by the laying on of the apostles' 
bands, the number of witnesses and instruments 
was continually multiplied, and provision was 
Blade for the rapid diffusion of their salutary doc- 
trine, .The evident design and use of these extra- 
*JohnvU.39/ 



XIV.] of the Holy Spirit. 221 

ordinary operations of the Spirit was, to rouse the 
attention of a careless world to the spiritual doc- 
trines of the gospel ; to counterbalance men's pre- 
judices in favour of their old traditions, and 
against religious innovations; and to put honour 
on those, who were commissioned to propagate 
Cliristianity in the midst of contempt and perse- 
cution.^ The gift of ton;^ues, especially, seems 
to have been indispensably necessary, to enable 
the first preachers of the gospel to address men of 
different nations in a suitable manner ; and the 
difficulty of learning the language of heathen na- 
tions forms, at this day, one grand impediment to 
the promulgation of our holy religion. These 
powers seem to have continued with the church, 
in some measure, during the first three centuries, 
or perhaps rather longer ; but to have decreased 
iu proportion as Christianity obtained establish- 
ment in the world, and ceased to be propagated 
among pagan nations. At length, when " the oniy 
** wise God our Saviour** saw, that occasional pre- 
judices had sufficiently subsided, and extraordi- 
nary obstacles were in a great- degree removed ; 
and that the truth had only to contend with those 
lusts of men's fallen nature, and those efforts of 
the powders of darkness, which are common to 
every age and place ; he was pleased to withdraw 
these extraordinary gifts and operations, and to 
carry on liis work, by means of the v/ritten word, 
the fulfilment of prophecies, and other abiding, 
evidences of the truth, and the ordinary influences 
of the Holy Spirit. But he hath no where ex- 
pressly declared, that he will not on any future 
occasion endue his servants with miraculous pow- 
ers, or confer on them the Spirit of prophecy. 
We may, however, be assured, that such powers 
will never be imparted to enable men to support 
any thing, materially different from that complete 
revelation which we now possess : and for thirteen 
hundred years at least, ail pretences to miracles or 
* Matt, xxviil. 11—20. Mark svi.lS— 18, Luke xxlv. 4J— 49, 



222 On the Gifts and Influences [essay 

prophecy have, in one way or other, tended to 
subvert the doctrine contained in the New Testa- 
ment ; and have justly been deemed impostures, 
or satanical delusions and marks of Antichrist. — 
In this respect therefore, the promise of the Spirit 
exclusively related to the primitive times ; or at 
least, all pretensions at present to new revelations, 
predictions, miracles, or infallibility, are enthu- 
siastic, arrogant, and unwarranted. 

The Scriptures are fully authenticated as a com- 
plete rule of faith and practice; Christianity has 
all the advantages which it can possess in a world 
that *^ lieth in the wicked one ;" there is no rival 
system, pretending to be a divine revelation, that 
can at all stand in competition with it ; ministers 
may obtain needful qualifications, by the ordinary 
blessing of God on their diligent study ; the esta- 
blishment, vvhich our religion has had for so many 
ages and through so many nations, gives it a sort 
of claim by prescription to the attention of man- 
kind ; and the Lord, sees these things to be suf- 
ficient for the accomplishment of his purposes^ in 
the present state of human affairs. 

We may further observe, that miraculous and 
prophetical powers, imparted by the Holy Spirit, 
had no inseparable connexion with personal sane- 
titijy and have often been bestowed on very wicked 
men. Balaam, ^' who loved the v/ages of unright-^ 
'^ eousness,'' and perished among the enemies of 
God, might nevertheless have said with David, 
*' The Spirit of the Lord spake by me, and his 
^* word was in my tongue."'^ Judas was doubt- 
less endued with the power of casting out devils, 
and working miracles, as well as the other apos- 
ties; and Christ hath assured us, that ** many 
^' will say unto him in that day, Lord, Lord, have 
^* we not prophesied in thy name, and in thy name 
'^ have cast out devils, and in thy name done many 
** wonderful works ? and then will he profess unto 
'^ them, I never knew you : Depart from me, ye 

* Num. xxiii, 5. IG. xxiv. 2. 16—24. 2 Sam. xxiii, 2, 



XIV.] of the Holy Spirit. 223 

" that work iniquity."'^ — These gifts were also 
liable to be abused by tlie ambition and cornipt 
passions of man; and, however useful to others, 
were injurious, or even falal^ to the possessor, if 
he were not disposed, and enabled, by the sajicti- 
fyirig hijiuences of the Holy Spirit, to use them in 
humility, zeal, and love.f 

But there are also other gifts, derived from the 
same Spirit, which dixenot directhj of a sanctifying 
Jiciture, It is observable, that John the Baptist, 
who was '* filled with the Holy Ghost from his 
*^ mother's w^omb," wrought no miracles : yet our 
Lord declared, that " he was a prophet and more 
"^ than a prophet ;" and it is evident, that he was 
more illuminated in the nature of Christ's redemp- 
tion and kingdom, than any of the apostles were, 
previously to the descent of the Holy Spirit on 
the day of Pentecost. His divine illumination 
therefore, by which he was led to an extraordi- 
nary degree of discernment, concerning the pro- 
phecies of the Old Testament, and his mimsteriat 
endozoments, though not miraculous, were the gifts 
of the Holy Ghost. 

Farther, the apostles and disciples, on the day 
of Pentecost, were not only endued with miracu- 
lous powers ; but were greatly advanced in their 
knowledge of the gospel, delivered from their pre- 
judices and mistakes, raised above the fear of 
men, and enabled to speak with promptitude^ 
facility, and propriety, far beyond what was na- 
tural to them, or what they could have acquired 
by habit or study. That wouderfal change, which 
in these respects took place in them, ought to be 
ascribed entirely to the agency of the promised 
Spirit:!; and we may hence conclude, that reli- 
gious knowledge, prudence, fortitude, utterance, 
and other endowments for the sacred ministry, or 
for any useful service in the church, are gifts of 
the Holy Spirit. Diligence indeed in the use of 

* Matt. vii. 22, 23. 1 Cor. xiii. 1—3. t Cor xii.xiv. 

|Jelm xiv. 26. xvi. 12, 13. 



224 On the Gifts and hifluences [essay 

proper means is our duty: yet the diligence itself, 
and doubtless the success of it, should be acknow- 
ledged as the gift of the Spirit of Christ. On him 
we ought entirely to depend for ail needful quali- 
fications for the services allotted to us : and whilst 
we take to ourselves the blame of every mistake, 
defect, and evil, that mixes with our endeavours, 
the w^hole glory of what is true, wise, or useful, 
should be ascribed to this divine Agent. — Surely 
this may be done without enthusiasm or arro- 
gance ! Indeed the apostle has taught us to do 
it, in his discourse on spiritual gifts ; where he 
enumerates nnsdom, knozeledge, and the faculty of 
speaking to edification, exhoitaiion, and comfort^ 
among the operations of the Spirit ; and these are 
evidently as much v/anted at present, as they were 
in the primitive times.^ Need we then wonder, 
that the official ministrations of numbers at pre- 
sent are so devoid. of pathos, energy, and scriptural 
wisdom; when we learn, that in their preparation 
for the ministry or the pulpit^ they disclaim, as 
enthusiasm and folly, all dependence on the aids 
of the Holy Spirit I For, if " no man can say 
** that Jesus is the Lord,'' or do any thing effec- 
tual to promote the gospel, ** but by the Holy 
^' Ghost ;" and ifm.en^ pretending to be teachers, 
affront this divine Agent, by rejecting ami vilify- 
ing his proffered assistance ; the consequence 
must be, that they will be left to deny or disgrace 
the doctrine of the gospel, instead of faithfully 
preaching it, and living under its sacred iiifiu- 
ence. 

These gifts likewise may be possessed and exer- 
cised by those who are strangers to the sanctifying 
work of the Hoiy Spirit. Men may be enabled 
by the Spirit, to attain knowledge in the mysteries 
of the gospel, and readiness in speaking or writing 
about them, whilst they remain ungodly ; even as 
others have possessed miraculous or prophetical 
gifts^ whilst they continued the slaves of avarice 

* 1 Cor. xii. 7— 11. xiv. 3. 



XIV.] of the Holy Spirit. 325 

or lust. Thus persons are often raised up, and 
endued with eminent talents, whose preaching ex- 
cites great attention, and even is the means of 
much good ; or whose waitings illuminate the 
church, and exceedingly tend to elucidate the 
truth, and to silence the objections of her enemies : 
and yet these very men are themselves cast-azcays; 
*' because they received not the love of the truth," 
neither obeyed it, but " obeyed unrighteousness/' 
These spiritual gifts, how ever, are as needful at 
present, as in old times; unless it can be believed 
that we are now so wise and good, and that Chris-^ 
tiiinity is so congenial to our nature, and so fully 
understood and practised ; that vve are perfectly 
competent, without any divine assistance, to main- 
tain its cause in the world. 

It has likewise been generally allowed by ortho- 
dox divines, that there are other influences of the 
Spirit on the mind, which do not always terminate 
ill sanctification. To *^ resist the Holy Ghost/ 
seems to mean something more, than merely to 
reject the word of inspiration : and to ** quench 
" the Spirit," is not exclusively the sin of be- 
lievers, when on some occasions they stifle his 
holy suggestions. He strives with, and powerfully 
stirs up, the minds of many who are not born 
again : new principles are not implanted, but natu- 
ral powers are excited ; conscience is influenced ' 
in part to perform its office, notwithstanding the 
opposition of the carnal heart ; and convincing 
views are given of many important truths. The 
Spirit concurs with an address to one man*s fear^ 
.and even a Felix trembles before a prisoner io 
chains : another's hopes are addressed, and '* he 
*^ hears gladlj^, and does many things," though he 
Avili not divorce Herodias : or convincing argu- 
ments are applied with energy to an intelligent 
worldling, and he *^ is almost persuaded to be a 
Christian." Such persons often take up a profes- 
sion of the gospel, and continue for a time, or evea 
persist to the end, in an unfruitful form of godli* 
h 5 



226 On the Gifts and Ijiflaences [essay 

Bess : and men of this description, who have been 
eminent for their talents, when the Spirit has 
finally ceased to strive with them, have been the- 
principal heresiarchs in every age ; while the bulk 
of heretical societies liave been constituted of in« 
ferior persons of the same class. Yet, as far as 
truth produces its proper effect, though it be at 
leB;7;th borne down by human depravity and temp- 
tation, it ought to be ascribed to the Spirit: and 
in this sense, as well as in respect of miraculous 
power, men have been '^ partakers of the Holy 
*^ Ghost," and have yet fallen away beyond the 
possibility of being renewed unto repentance.^ 
On the other hand, however, these ** strivings" 
^are often preparatory to the '* things which ac^ 
'^ company salvation ;" nor can zve always exactly 
distinguish betv/een them, except by the effect. 
They may be compared to two small seeds, which, 
though of distinct species, are so much alike, that 
our defective organs can discern no difference 
between them ; till, being sown, and having pro- 
duced their respective plants, they are easily and 
perfectly known from eacli other. 

The observations made on Regeneration f must 
be referred to, as introducing what I shall here 
add in respect to the sanctifying zoork of the Holy 
Spirit in the hearts of believers. We may therefore 
observe, that the conversion of three thousand 
persons on the day of Pentecost, the rapid spread 
of the gospel which followed, and the holiness and 
joy of the primitive Christians, were as much the 
effect of that outpouring of the Spirit, as the mi- 
raculous gifts conferred on the apostles : and the 
same change, at any Lime wrought in men's cha- 
racters and conduct through the gospel, must uni- 
formly be ascribed to the same cause. 

But we shall be able to mark more precisely the 
nature of these sanctifying influences of the Spirit, 
by adverting to the language of Scripture on that 
subject.-— The word Comforter, by which our 

* Heb. iv. 4—6. x. 29. t Essay XII. 



XIV.] of the IIoli/ Spirit, 227 

Lord distinguishes this divine Agent, may also 
signify an Advocate, or an Admonisher \ and this 
title implies, that it is the office of the Holy Spirit 
to plead the cause of God in oar hearts, to excite 
and animate us to ail holy duties^ and to commu- 
nicate tons all holy consolations. Water, which, 
purifies, refreshes, and fructifies all nature; and 
fire, which illuminates, penetrates, melts, softens, 
and consumes whatever cannot be, as it were, 
changed into its own likeness, are the emblems of 
that Spirit, with which Christ baptizes his true 
disciples. — ^^ When he is come, he will reprove,'^'* 
or convict — ^* of sin^ of righteousness, andofjudg- 
*^ ment." This divine light so discovers to men 
their obligations to God, and the demands of his 
perfect law, that they are deeply convicted of 
guilt, even in such things as before did not burden 
their consciences; especially they soon perceive 
their state of condemnation as unbelievers, and 
the atrocious evil of not receiving Christ by faith. 
They are thus convinced oi W\e justice of God in 
his dealings with sinners, and understand his 
righteousness in justifying believers: and so are 
brought to realize habitually a judgment to come, 
as the whole tenour of revelation manifests to 
them, that the prince of this world and ail his sub- 
jects lie under certain condemnation. These con- 
victions render the consciences, of those who ex- 
perience them, ever after proportionably tender 
and susceptible; and their hearts penitent, con- 
trite, and watchful against all occasions and ap- 
pearances of evil ; disposed to resist temptation^ 
and strive against sin as the great object of their 
dread and abhorrence; to love purity, and to long 
for holiness; and they help to form the temper 
patient, meek, forgiving, and compassionate to the 
vilest, or most prosperous, of ungodly men. 

When the Holy Spirit has thus prepared the 
hearts of sinners, (as lie did those of the Jews on 
the day of Pentecost/0 '' He glorifies Christ ; for 

* Acts ii. oT. 



228 On the Gifts and Influences [eSwSAY 

*Mie receives of the things of Christ, and shews 
*^ them unto them/'^ By his illnminating energy, 
by divesting the mind of proud and carnal preju- 
dices, and by bringing the truths of Scripture to 
their remembrance, he discovers to them the glory 
and excellence of Emraanuel's Person, his infinite 
compassion and condescension, the perfection of 
his righteousness, the preciousness of his bloody 
the prevalence of his intercession, and the suit- 
ableness of his whole salvation, in proportion, 
therefore, as the sinner is abased and humbled in 
his own eyes, and is made to abhor all sin, the 
Comforter exalts the Saviour in his heart. Thus 
he becomes precious in his estimation; he per- 
ceives him to be " altogether lovely," *^ the Pearl 
'* of great price," and that all things are but loss 
io comparison of him. Now he begins to discern 
something of his unsearchable riches> his unfa- 
thomable love, his inexhaustible fulness: and he 
finds that all he can want is comprised in a relation 
to Christ, and in union and communion with 
him. Bis liberty, honour, pleasure, and felicity, 
consist in having such a Saviour, Brother, and 
Friend ; and those strains of admiring love, desire^ 
gratitude, and praise, which once appeared to him 
too rapturous, or even enthusiastic, become the 
genuine language of his happiest hours. At the 
same time he knows that they are all far beneath 
his real excellency and glory; and thus the love 
of Christ to him, and his reciprocal love to Christ, 
constrain him to live to his glory, to copy his ex!- 
ample, and to obey his precepts. — Here again we 
may very properly observe, that in proportion as 
the doctrine of the Spirit is exploded, or over- 
looked, the Person and work of Christ are gene- 
rally dishonoured : and whilst men plume them- 
selves on a rational religion, they evince, and 
must frequently be conscious, that the language 
of Scripture does not suit their views; but far 
better accords with those of the enthusiasts whom 
* John xvi. 7 — 15. 



XIV.] of the Holy Spirit. 239 

they so liberally vilify, and so cordially despise. 
Is it not tiieo evident, that the reason why Christ 
is no more glorified in the visible church is simply 
this ; — Men do not expect, depend on, or seek 
for, the influences of the rloXy i^^vnt in this respect : 
and for that reason are left to exalt themselves, to 
be zealots for a system of vain philosophy, or im- 
plicitly to adopt the notions of some favourite 
author; and to degrade *' the Light of the world'' 
and '' the liife of men V^ 

In this' argument, the prayers of Paul for his 
converts are peculiarly deserving of our attention ; 
as most of them had respect, not to miraculous 
gifts, but to such things as are equally needful in 
every age. For the Ephesians he prayed " that 
*^ the God of our Lord Jesus Christ, the Father 
*^ of glory, might give unto them the Spirit of 
*' wisdom and revelation, in the knowledge of 
*^ him: the eyes of their understanding being en- 
" lightened, that they might know what is the 
" hope of his calling, and what the riches of the 
^' glory of his inheritance in the saints : and what 
*^ is the exceeding greatness of his power towards 
^* them that believe :' and again, that " they might 
** be strengthened with might by his Spirit in the 
*^ inner man, that Christ might dwell in their 
^^ hearts by faith; that being rooted and grounded 
^^ in love, they might — know the love of Christ 
*^ which passeth knowledge.'' And for the Colos- 
sians, ^^ that they might be filled with the know- 
** ledge of the Lord's will, in all wisdom and spi- 
^•' ritual understanding: that they might walk wor- 
'^ thy of the Lord unto all pleasing, being fruitful 
*' in every good work, and increasing in the know- 
^' ledge of God: strengthened with all might, ac- 
** cording to his glorious power, unto all patience 
^^ and long-suffering with joyfulness."^ Xow is 
it not necessary that all Christians should thus 
know God, understand the gospel and its privi- 

* Eph. i. 17—19. iii. 16—21. 1 Cor.- ii. 12. S Cjr. iv. S— ^. 
Col.i. 9-12. 



230 On the Gifts and Influences [ESSAY 

leges, and be inY\^ardIy siren i^lbened in love and 
obedience to the Lord Jesus ? Surely tiiese are 
essential to real Christianity in every age: and the 
state of the professing church of Christ, amidst all 
modern improvements, shews that they can no 
more be produced without the influences of the 
Spirit, than skill in agriculture can ensure a crop 
of corn, without the influences of the sun and rain. 
• — The apostle says, that '^ the love of God is slied 
'' abroad in the heart by the Holy Ghost, who is 
*' given unto ns f and whether we understand 
tills of our sense of God's love to us, or of our 
exercise of love to him; it plainly implies that we 
cannot attain it, except by the influences of the 
Spirit, preparing and pervading all the faculties 
of our souls. ^ Indeed all fervent affections to- 
wards God, or joy in him, are commonly deemed 
enthusiasm, by those who deny these doctrines ; 
and a decent conduct, with a form of godliness^- 
constitutes the sum total of their improved Chris- 
tianity. 

The same apostle prays that the Romans '* may 
^^ abound in hope through the power of the Holy 
'^ Ghost. "-f- Hope is one of those graces, which 
^^ abides in the church :":|: and if this springs from 
the power of the Spirit, and abounds through that 
power, we must conclude^ that all who are desti^ 
lute of his influences, are either '' without hope," 
or buoyed up in presumptuous confidence. Ac- 
cording to Peter, the believer's obedience results 
from *' the Sanctification of the Spirit f and he 
says, *^ Seeing ye have purified your souls, in 
** obeying the truth, through the Spirit, unto un- 
" feigned love of the brethren.'' § Surely these are 
duties of Christianity peculiar to no age or place! 
and the assistance of the Spirit must be as need- 
ful to the performance of them at present, as when 
inspired apostles were the teachers of the church. 
^* The kingdom of God is — in righteousness, and 

* Rom. V. 5. t Rom. xv. 13. % 1 Gor. xiii. 13. 

J 1 Fct. i. 2. 'Z2, 



XIV.] of the Holy Spirit. 231 

** peace, and joy in the Holy Ghost f'^ how then 
can we '^ rejoice in the Lord always/^ without his 
blessed influences ? 

But this subject is most copiously discussed in 
the eighth chapter of the epistle to the Romans. 
Regard to brevity, however, forbids me to enlarge 
on the passage : let it suffice in general to observe, 
that the apostle there ascribes the believer's *^ de- 
*^ liverance from the law of sin and death," to *^ the 
" Spirit of life in Christ Jesus ;"f and derives 
*^ the spiritual mind, which is life and peace," 
from the same source. They, in whom '' the Spi- 
*^ rit of God dwells," are '' not in the flesh but in 
" the Spirit f but *' if any man have not the Spirit 
'* of Christ, he is none of his." They, who 
*' through the Spirit mortify the deeds of the body 
** shall live :' tliey " that are led," or willingly 
guided and influenced, *^ by the Spirit, are the 
*• children of God." He dwells in them, not as a 
^' spirit of bondage," to induce them to obey God 
from servile motives ; but '^ as a Spirit of adop- 
*^ tion, by whom they cry, Abba, Father ;" and 
thus producing ail filial dispositions and affections 
in their hearts, *' he witnesses with their spirits, 
'•' that thev are the children and heirs of God.'' 
They have, therefore, '^ the first fruits of theSpi- 
*' rit;" called also the ^* seal of the Spirit," being 
the renewal of the divine image on their souls ; 
and the *' earnest of the Spirit," or the beginning 
and sure pledge of heavenly felicity.^: But who 
can deny that these things are essential to genuine 
Christianity, at all times, and in all places? 

Finally, we are directed^' to pray in" or hy 
*' the Holy Ghost," who " also helpeth our infir- 
** mities ;" and whatever words we use, his infia- 
eaces alone can render our worship spiritual. Our 
holy tempers, affections, and actions, are called 
'* the fruits of the Spirit,''^ to distinguish them 
from mere moral conduct, proceeding from worldly 

* Kom. xiv. 17. t 2 Cor. iii. 17, 18. i 2 Cor. i. 22. Eph. i. 

13, 14. iv. 50. § Gai. v. 22, 23. Eph. v. 9. 



232 On the Gifts and Influeiices, S^c. 

or selfish principles. We are said, to '^ live in tlic 
'•' Spirit/' and '' to walk in the Spirit/' and to 
*' be filled with the Spirit :" and all our heavenly 
wisdom, knowledge, strength, holiness, joy; all 
things relative to our repentance, faith, hope, love, 
worship, obedience, meelness for heaven, and 
foretastes of it, are constantly ascribed to his in- 
fluences : nor can we escape iatal delusions, resist 
temptations, overcome the world, or glorify God; 
except as we are taught, sanctified, strengthened, 
and comforted by the Holy Spirit, who dwells in 
all believers *' as a well of water springing up into 
** everlasting life/' 

We need not then wonder at the low state into 
w4iich vital Christianity is fallen, when we consi- 
der how many nominal Christians utterly disclaim 
ail dependence on the Spirit, as enthusiasm : and 
how greatly this part of the gospel is overlooked 
by numbers, who are zealous for other doctrines of 
it. The subject, therefore, suggests to us the vast 
importance of owning the divine Person and whole 
w^ork of the Spirit, in ail our services; of praying 
for, that we may pray hj/, the Spirit ;'^ of applying 
to him, and depending on him in all things ; of 
cautiously distinguishing his genuine influences 
from every counterfeit, by scriptural rules ; of 
avoiding those worldly cares, and that indolence 
which '' quenches,'' and all those evil tempers 
which ^^ grieve, the Spirit of God ;" and of giving* 
the glory of all the good wrought in us, or by us, 
to him as its original Source and Author. — Thus, 
depending on the Mercy of the Father, the Atone- 
ment of the Son, and the Grace of the Spirit ; we 
shall be prepared to give glory to the Triune God 
<L>ur Saviour, both now and for evermore, 

* Luke xi. 13. 



233 



ESSAY XV. 

On the Uses of the Moral Law, in Subserviency to 
the Gospel of Christ. 

When \ve have duly considered our situation as 
fallen creatures, and those things which relate to 
our recovery, by the mercy of the Father, the 
redemption and mediation of the Son, and the 
sanctiiication of the Holy Spirit ; we mustbe con- 
vinced that '•' we are saved by grace, through faith ; 
** (and that not of ourselves, it is the gift of God :) 
*' not of vt^orks, lest any man should boast :'^ and 
under this conviction it is natural for us to enquire, 
** >yherefore then serveth the law t'^'y What end 
does it answer? The apostle indeed introduces 
this question, as the objection of J udaizing teach- 
ers to the doctrines of grace; but in the present 
endeavour to state the uses of the laze as subservient 
to the gospel, it is necessary to premise, that nei- 
ther the ritual lazo nor the legal dispejisaliou, is 
meant : the former typified, and the latter intro- 
duced, the clear revelation of the gospel; and they 
were both superseded and rendered obsolete by 
the coming of Christ* The moral lazo alone is in- 
tended, which was originally written in the heart 
of man, as created '* in the image of God ;" was 
afterwards delivered w^ith awful solemnity from 
mount Sinai, in ten commaudments ; is elsewhere 
summed up, in the two great commandments of 
loving God with all our hearts, and our neighbour 
as ourselves ; and is explained and enlarged upou 
in a great variety of particular precepts, through- 
out the whole Scripture. This law, besides what 
it more directly enjoins, implicitly requires us to 
love, admire, and adore every discovery, v.hich 
God shall ever please to make to us of his glo- 
* Eph. ii. 8—10. t Gal. iii. 19. 



284 On the Uses of the Moral Law {essay 

rious perfectioDs ; cordially to believe every truth 
which he shall reveal and authenticate ; and will- 
ingly to obey every positive institution which he 
shail at any time be pleased to appoint. 

This law is iaimutable in its own nature : for it 
could not be abrogated or altered, without an ap- 
parent intimation that God was not so glorious, 
lovely, and excellent; or so worthy of ail possible 
honour, admiration, gratitude, credit^ adoration, 
submission, and obedience, as the law had repre- 
sented him to be; or without seeming to allow, 
that man had at length ceased to be oiider those 
obligations to God, or to stand in those relations- 
to him and to iiis neighbour, from which the re- 
quirements of the lavv^ at first resulted. The mo- 
ral law, I say, could not be changed in any esseii" 
tia/ point; unless we could cease to be under in- 
finite obligations to our great Creator ; unless he 
could allow us in some degree to be" alienated from 
him, and despisers of him ; or, to love worldly ob- 
jects and our oy/n present advantage or pleasure 
more than his infinite excellency ; and to prefer 
them to his glory, and the enjoyment of his favour : 
unless he could allow us to be ungrateful for his 
benefits, to discredit his veracity, to dispute his 
authority, to reject the appointments of his wis- 
dom ; and to injure, neglect, corrupt, or hate one 
another, to the confusion and ruin of his fair cre- 
ation, Such absurd and dreadful consequences 
may unanswerably be deduced, from the supposi- 
tion of the moral laio of God being repealed or 
altered; and they are the bane of all Antinomian- 
ism ; and of every system, formed on the absurd 
notion of a nezo and milder law promulgated by 
Jesus Christy however ingeniously such schemes 
may be arranged or diversified. The Lord may 
consistetitly v/ith the immutable perfections of his 
nature, and the righteousness of his government, 
reveal truths before unknown : he may abrogate 
positive institutions, or appoint others ; he may- 
order various circumstances relative to the law iu 



XV.] in Subservienci/ to the Gospel. 235 

a new manner, according* to the different situa- 
tions in which rational agents are placed: but the 
love of God with all the powers of the soul, and 
the love of our neighbour as ourselves, must conti- 
nue the indispensable duty of all reasonable crea- 
tures, however circumstanced, through all the ages 
of eternity. 

This law is the foundation of the covenant of 
works ; and it is the wisdom of every holy creature^ 
in a state of probation, to seek justification by 
obeying it : but for fallen men, who are continu- 
ally transgressing, to waste their labour, in vainly 
attempting to justify themselves before God by 
their own obedience, is absurd and arrogant in 
the greatest conceivable degree. This attempt is 
generally called seif-righfeousuess ; and all the 
preachers ofGhristiaaity are bound most decidedly 
to warn men against it, as a fatal rock on which 
multitudes are continually perishing. 

But what purposes then does the moral law an- 
swer, under a dispensation of mercy, and ia sub- 
serviency to the doctrines and the covenant of 
grace? and what use should the ministers of the 
New Testament make of it ? The following state- 
ment may perhaps contain a sufficient reply to 
these questions ; and likewise make way for some 
observations on the bad effects which follow from 
ignorance, inattention, or confused apprehensions 
respecting the moral law, in the ministers and 
professors of the gospel. 

1. The moral law, w^hen well understood, is 
very useful in shewing sinners their need of mercy 
and free salvation. The apostle says, ^*I, through 
^* the law, am dead to the law, that I might live 
^' unto God."^ tie doubtless meant, by being 
dead to the lazv, that he had entirely given up all 
hope and every thought of jastification by thelaWj, 
or of obtaining eternal life as the reward of his 
own obedience: and, having fled to Christ for 
justiScatioa; he was also delivered from fear of 

^ Gal. ii. 19, 



286 On ike Uses of the Moral Laz^ [ESSAY 

final condemnation by it. He had therefore no 
more to hope or fear from the law, than a maa 
after his death has to hope or fear from his friends 
or enemies. When he was a proud Pharisee, ^^ he 
^* was alive without the law^ ; but when the com- 
** mandmeiit came, sin revived and he died." 
Every impartial reader mast see, that the apostle, 
io this remarkable passage, spoke exclusively of 
the moral lazi^ which he declared to be holy, just^ 
and good, and spiritual ; to which he '^ consented 
** that it was good/' even while he failed of an- 
swering its strict demands; in which he'* delighted 
** after the inward man ;" and which he ** served 
^* with his mind/'^' or with, the decided preference 
of his judgment, and the habitual purpose of his 
heart. — When the sinner understands the exten- 
sive and spiritual demands, and awful denuncia- 
tions, of the divine law, his hope of being justified 
according to it most expire : for he perceives that 
it requires a perfectly holy heart and a perfectly 
holy lii'e ; that it respects every imagination, in- 
tention, affection, motive, word, and work; that 
it demands absolute, uninterrupted, and perfect 
obedience, from the first dawn of reason to the 
moment of death ; and that it denounces an awful 
curse on ^* every one, who continneth not in all 
*' things, written in its precepts, to do them.'' 
But unless the goodness or excellency of the law be 
also discerned, he will not be brought to genuine 
self-abasement. A man may be clearly convicted 
of high treason, according to the letter of the sta- 
tute ; but if he thinks the statute itself iniquitous, 
he will persist in justifying his conduct ; and his 
sullen enmity to the prince, the government, and 
his judges, will probably increase in proportion, 
as he sees the execution of the sentence denoun- 
ced against him to be inevitable. If men only 
consider the strictness of the precept, and the 
severity of the sanction, of the divine law ; hard 
thoughts of God will be excited, they will deem 

♦ Rom. vii. 7-~%5. 



XV.] in Subserviency to the Gospel, 237 

themselves justified in desponding' inactivity, or 
tliey will take refuge in antinoniianism or infidelity. 
Bat when every precept is undeniably shevrn to be 
** holy, just, and good," requiring- nothing but 
what is reasonable, equitable, and beneficial: the 
convictions thus excited strike at the root of 
man's self-admiration; the sinner is constrained 
by them to take part w^ilh God against himself; 
and he can no longer withhold his approbation 
from the law, even whilst he knows himself liable 
to te condemned by it. For the more clearly the 
excellency of the precept is perceived; the more 
evidently do the odiousness, unreasonableness^ and 
desert of sin appear. 

The law should therefore be very fully stated, 
explained, and applied to the consciences of men, 
for these purposes : for this constitutes the grand 
means, which the Lord blesses, to shew sinners 
in what the divine image consisted, after which 
Adam was at first created, — and what they ought 
to have been and to have done, during the whole of 
their past lives; and to convince them, that their 
sins have been exceedingly numerous and heinous 
in thought, word, and deed, by * leaving undone- 
^ what they ought to have done, and doing wdiat 
- they ought not to have done:' — that their present 
dispositions, and supposed duties, are vile and un- 
worthy of God's acceptance, yea, deserving of 
Avrath and abhorrence : — and in short, that their 
case is hopeless and helpless, if they be left to 
themselves under the old covenant, and dealt with 
according to the merit and demerit of their works. 
In this way the pride of men's hearts is abased, 
their mouths are stopped, their false and legal 
•confidence is destroyed, e^nd th«y are prepared 
by the knowledge of their sins, and by deep hu- 
miliation before God, to understand and welcome 
the salvation of the gospel. Thus the law was 
delivered from mount Sinai, to prepare the Is- 
raelites for the promises and types of good things 
to come ; and it should be delivered from every 



£38 On the Uses of the Moral Law [ESSAY 

pulpit \vith most awful solemnity, in connexion 
■v^ith the blessed gospel : and in this way of in- 
struction it still proves " a schoolmaster to bring 
^' us to Christ, that we may be justified by faith." 

2. The law is exceedingly useful to illustrate 
the necessitijy the nat^ire, end the glory of redemp^ 
tion. ** Ihe Lord is rich in mercy/' yea, ^' be 
** delighteth in mercy \' wby then does he not 
pardon all sinners by a mere act of sovereign 
grace ? What need was there of a Surety, a 
Kedeemer, or an Atonement? Why must God 
be manifested in the flesh? Why must Emmanuel 
agonize and die en the cross? Did ever earthly 
prince require his beloved, his only, his dutiful 
son, to endure the most intense tortures, in order 
to the pardon of any number of crimiuais ? This 
could not be necessary, in order to prevail with 
God to love and save us : for it is every where 
spoken of in Scripture, as the most emphatica! 
evidence, and richest fruit, of his love to us. But 
the Lord is infinitely holy in his nature, and per- 
fectly righteous in his moral government: and he 
is determined " to magnify his law and make it 
** honourable." We had by our sins despised and 
dishonoured the holy law, and rendered ourselves 
obnoxious to the just vengeance, of our Creator; 
if then he spared us, his holiness, his justice, and 
bis law would be disgraced, or at least the glory 
of them obscured; unless some other decisive me- 
thods were taken, of magnifying the iaw% display- 
ing his justice, and filling the world with awiul 
astonishment at his holy hatred of sin. Whilst he 
therefore makes these things known, by the final 
misery of some transgressors ; he pardons others 
to the praise of his glorious grace; but in such a 
w ay as still more eft'ectually secures the honour of 
his law and government. ^* He hath setforthhis 
*' own Son to be a propitiation for sin; that he 
** might be just, and the justifier of him that be- 
** lieveth.'* They, who really believe and under- 
stand the scriptural account of this surprising 



XV.] in Subservience/ to the Gospel. 23i9 

transaction, discern in a measure the necessity of 
this redemption, with somewhat of its real nature, 
and the glory of God peculiarly displayed in it ; 
whilst to all otherS; the ** preaching of the cross is 
*' foolishness :" And in exact proportion to our 
views of the excellency of the holy law, will be 
our admiration of the divine perfections^ as har^ 
moniously glorified in tli-e gospel. 

3. The law is useful, as a rule of conduct to he- 
lievers. When we have fled for refuge to Christ 
by failh, we are delivered from the curse of the 
law, and from the legal covenant ; but we remain 
subjects of God's moral government, and are 
bound to obedience by new and most endearing 
obligations. '' Shall we then sin, becausewe are 
/^ not under the law, but under grace ? God for- 
'* bid." Yet there is no other rule of duty and 
sin but the moral law, as above defined, and 
" where no law is, there is no transgression." 
Our blessed Lord, when about to expound, in the 
most strict and spiritual manner, several precepts 
of tlie moral law, solemnly premised these words, 
*' Whosoever therefore shall break one of these 
^' least commandments and teach men so, he shall 
'^ be called the least in the kingdom of heaven ; 
*' but whosoever .sAf/Z/^o and teach them, the same 
'* shall be called great in the kingdom of heaven;''^ 
that is, among the ministers of his gospel. He 
says to his disciples, *' If ye loA^^e me, keep my 
"•''' commandments :''f and what are his command- 
ments, but the precepts of the moral law, en- 
forced on believers by the most powerful and en- 
dearing obligations and motives P The apostles 
continually refer believers to the moral law, as 
the rule of their conduct; and sometimes quote 
for this purpose the very words of the ten com- 
mandments.j *' We are not without law to God, 
'^ but under the law to Chrlst."§ The believer re- 

* Matt. V. 19, 20. t John xiv. 15. 21—24. xv. 10—14. 

; Rom. xili.S— 10. Gal. v. 13,14. Eph.vi. 2. Ja-u. ii. 8— 13. 
iv. 11,12. 1 John iii. 4. §1 Cor. k, 21. 



240 On the Uses of the Moral Law [essay 

ceives the law, deprived of its condemning power, 
from the hand of the Redeemer, as the rule by 
which to regulate his tempers, affections, con- 
duct, and conversation, to the honour of the gos- 
pel, and the glory of God, ^' Do we then make 
^' void the law through faith ? God forbid ! yea 
'* v/e establish the law.""^ He who truly loves the 
divine Saviour, and feels the influence of evan- 
gelical principles, will greatly desire to know what 
his Lord would have him to do, that ^* his love 
^' may abound in knowledge, and in all judg- 
^^ ment/'f and that he may '^ not be unwise, but 
^' understanding- what the will of the Lord is/'t 
And as there can be no authorised standard and 
rule of the Lord's will except his commandments, 
so that Christian who best understands them will 
be most completely furnished for every good work; 
provided his knowledge of the truths and pro- 
mises of Scripture be equally clear and compre- 
hensive. For though love be both the principle of 
obedience and the substance of the law ; yet we need 
more particular directions in expressing our love, 
and regulating our conduct towards God and 
man. 

4* The law is very useful to believers, as the 
test or touchstone of their sincerity. It is written 
in the heart of a.11 true Christians by the Holy 
Spirit: § so that ^^ they all delight in it after the 
'' inward man,'' '^ consent to it that it is good,'* 
'* count ail God's commandments in all things to 
'^ be right,'' '' love and choose all his precepts,'* 
repent of, and mourn for, every sin as a trans- 
gression of the law, are grieved and burdened 
because they ** cannot do the things that they 
*' would," and long to love God and man as per- 
fectly as the law requires. *' The fruits of the 
*' Spirit/' by which their deliverance from the law 
as a covenant is sealed, are coincident with the 
^'equirements of its holy precepts : the example of 

* Pvora. iii. 31. + Phil. i. 9. % Eph. v. 17. 

$ Jer, xxxi. 33. Heb. vili. 10. 



XV.] in Suhservienc]/ to the Gospel, 241 

Christ, which they are called and inclined to imi- 
tate, consisted in a perfect obedience to the di- 
vine law : the holiness, which they follow after, 
is no other than conformity to it, as resulting- 
from evangelical principles, and a constant regard 
to the Redeemer's Person and their obligations to 
him: nay, the heavenly felicity to which they 
aspire is the perfection of this conformity ; the 
full enjoyment of God, as the supreme Object of 
their love ; and the delight of sharing ijie happi- 
ness of all holy creatures, by loving and beinir 
loved by them, without envy, suspicion, fear, or 
the alloy of any other base and selfish passion. Eut 
** the carnal mind," (whether in an infidel, a care- 
less sinner, a Pharisee, or a hypocrite,) 'Ms en- 
** mity against God: for it is not subject to the 
^' law of God, neither indeed can be." All u?fre- 
generate men secretly dislike the strictness and 
spirituality of the law, and wish to have it abro- 
oated or mitigated: this secret inclination is the 
source of all antinomian principles; and in this 
respect, persons of the most opposite sentiments 
resemble each other ; for virulent opposers and 
loose abusers of the doctrines of grace are alike 
influenced, both by the pride of self-confidence 
which is the essence of Pharisaism, and by the 
enmity to the law which distinguishes the antino- 
mian. On the other hand, the true believer ap- 
proves of the very precept that condemns his own 
conduct, and longs to have his own heart changed 
into conformity to the holy commandment. If 
then, professors of the gospel were more fully ac- 
quainted with the requirements of the divine law, 
they would he far less exposed to the danger of 
deceiving themselves ; and sincere believers would 
more clearly perceive, that their mourning for sin 
and hatred of it, their tenderness of conscience, 
and uneasy longings after higher degrees of holi- 
ness than any of which they once had the least 
conception, constitute a '* witness in themselves" 
of their actual union with Christ, and of their 

u 



242 On the Uses of the Moral Law [ESSAY 

interest in ail the blessings of the new covenant. 
At the same time, a more distinct view of the jus- 
tice of that awful sentence from which Christ hath 
redeemed them with his own blood, would, in 
proportion to their assurance of deliverance and 
eternal life, animate them to live more entirely 
devoted to the service of him ** who died for them 
'' and rose again/' "^ 

5. The knowledge of the law is exceedingly 
useful to believers, as a standard of contiinial self- 
examination , to exclude spiritual pride, and to 
keep the soul at all times abased, and simply de- 
pendent on the Lord Jesus Christ. Knowledge, 
gifts, usefulness, or other attainments by which 
men are distinguished from those around them, 
liave a powerful tendency to excite self-compla- 
cency and self-preference; but when a believer 
compares the state of his heart, and the very du- 
ties and services he performs, with the spirilual 
and holy commands of God, he is reminded of his 
guilt and depravity, and taught his constant need 
of repentance, forgiveness, the blood of Christ, 
and the supplies of his grace. Thus, he learns to 
walk humbly before God, however he may be dis- 
tinguished among men ; to be ashamed of such 
good works as he would otherwise admire ; to 
count even his evangelical duties as dross in com- 
parison of Christ and his righteousness ; to be 
simple in his dependence on the Lord in all things ; 
and, knowing that he hath not attained, ^' to press 
** forward to the mark, for the prize of the high 
'' calling of God in Christ Jesus/' 

Having thus compendiously stated some of the 
leading uses of the moral law in subserviency to 
the gospel, it now remains to consider the bad 
effects which arise from ignorance, inattention, or 
the want of accurate and clear apprehensions on 
this subject, in the ministers and professors of the 
gospel. We here suppose that the several doc- 
trines of Christianity are stated and apprehended 

* 2 Cor. V. 14. 15. 



XV.] in Subserviency to the Gospel, 243 

as fully as they can be, when the perfect law of 
God is greatly kept out of sight : for this must 
create considerable inconsistency in the best ar- 
ranged system of evangelical truth. We observe 
also, that there are various degrees and kinds of 
ignorance and inattention to the law, or of a con- 
fused and unscriptural way of speaking of it. 
Some persons seem almost to leave it out of their 
system, or only to speak of it in depreciating terms : 
others advert to its strictness and severity, but 
they are not equally sensible of its excellency. 
Many are acquainted with its uses in convincing 
men of sin, but not of its value as a rule of con- 
duct : others, on the contrary, apply its precepts 
to the regulation of the Christian's conduct, but 
are less habituated to use them for alarming the 
consciences of unbelievers. But in proportion as 
any of these uses are neglected, some or other of 
the following effects may be apprehended. 

1. Great numbers of those that hear and assent 
to the gospel, will remain destitute of any serious 
concern about their souls. ^Yhatever men learu 
of Christ, and his love or free salvation ; they sel- 
dom, if ever, count him the** Pearl of great 
*' price," and consent to part with all for his sake, 
till they are made deeply sensible of their danger 
as lost perishing sinners. And it lias been shewu 
that this is the grand scriptural mean of bringing 
men to this conviction. A great part therefore 
of that want of success, of which some able men 
complain, may fairly be ascribed to their failure 
in this particular. 

2. Ignorance of, or inattention to, the law, al- 
ways occasions the prevalence or increase of a self- 
righteous spirit. This propensity of our proud 
hearts is first broken, by perceiving in some mea- 
sure how justly and certainly the law of God con- 
demns even our best actions ; because they are so 
defective in their motive and measure, and so de- 
filed in themselves : and were we always influenced 
by a realizing conviction, that ' God deems us 

M 2 



244 On the Uses of the Moral Law [essay 

deserving- of final coudeiBiiation, for not loving 
liifii with all our hearts ;' our proneness to rely on 
oor own works could not subsist, but we must draw 
all our confidence from the grace of the gospel. 
A Si other devices for curing* this disease are mere 
palliatives: but the apostle directs us to the radi- 
cal cure when he says, *' I, through the law, am 
'' dead to the law." 

3. Ignorance of the holy commandments of God, 
©r errors respecting them, give occasion to t/te in- 
crease of unsound professors of the gospel, whose 
scandalous lives, or awful apostacies, often dis- 
grace the cause of truth. If men are allowed to 
consider the law of God as an enemy, from which 
Christ came to deliver its; if they conclude, that 
fheir natural dislike to it is excusable, their inabi- 
Jilt/ to keep it a misfortune, and their condemnation 
for breaking it an act of extreme rigour, bordering 
on injustice; if they suppose salvation to consist 
almost wholly in deliverance from condemnation, 
and do not in the least perceive that all true be- 
lievers really repent of, and condemn themselves 
for, breaking the law; are taught to love and 
delight in it, and are both required and inclined 
to testify the sincerity of their love by unreserved 
obedience to all its precepts : they will readily 
embrace a doctrine which gives relief to their un- 
easy consciences, and leaves the favourite lusts 
of their hearts unmolested. Thus stony-ground 
hearers who welcome the gospel with impenitent 
joy, and then in *' time of temptation fall away," 
and thorny-ground hearers, who retain an unfruit- 
ful profession with a worldly, covetous, or sensual 
life, will abound in the visible church — and be ai 
Achans in the camp. No care indeed of man can 
wholly prevent this ; but a clear and distinct view 
of the holy lav/ of God, and its subserviency to the 
gospel, is one very important mean of preventing 
such dreadful delusions, and such wide-spreading* 
^i can dais. 



XV.] m Subserviency to the Gospel. 245 

4. The prevalence of corrupt and heretical prin- 
ciples originates from the same source. Perhaps 
it might be shewn, that all anti-scriptural schemes 
ef reiij^^ion coincide in several particulars. They 
agree in considering the perfect law of God as too 
strict in its demands, ?.nd too severe in its penalty; 
and iu supposing, that it would be inconsistent 
with the divine justice and ooodi>ess, to deal witif 
his rational creatures according to it. iN'one of 
them allow expressly that Christ died to honour 
tlihlarOy and to satisfy the justice of God for our 
transgressions of it, that he might save sinners 
without seeming to favour siu : but they suppose 
his death to have been designed exclusively for 
some other purposes. Nor do any of them consi- 
der a total change of nature and disposition to be 
absolutely necessary to salvation: but all of them 
explain regeneration to mean something far short 
of this new creation unto holiness. They, who 
differ and dispute most eagerly about other points, 
when their sentiments are carefully examined, are 
found to harmonize in these particulars. The 
philosophical Socinian, who rejects the atonement 
as needless, and eternal punishment as unjust, 
here joins issue with the antinomian or enthu- 
siast, who, boasting of free grace and extraordi'- 
nary illumination, reviles and tramples on the law 
which Christ died to magnify and honour. Almost 
all errors in religion connect with inisapprehen^ 
^ions concerning the lazo of God: and the neglect 
of clearly and fully stating this subject accordin-^ 
to the Scriptures, must therefore tend exceed- 
ingly to favour the propagation of heretical opi- 
nions of vario-us kinds. 

A lew instances^ may be mentioned. It would 
not be so common, as far as we can see, for those, 
who have been educated in evangelical principles, 
to diverge into Arian or Socinian sentiments ; it" 
such a deep and clear knowledge of the demands, 
excellency, and uses of the law, were connected 
with Iheir views of human depravity, redemptioL, 



246 On the Uses of the Moral Law [essay 

justification, and regeneration, as might assist 
them in understanding the real nature and neces- 
sity of the great doctrines of salvation. For want 
of this, when they are pressed by subtle reason- 
ings on such subjects, they know^ not what to an- 
swer ; and so give up the truth as untenable on 
rational grounds, instead of perceiving that it has 
its foundation in the nature of things, in the di- 
vine perfections, and in our condition as trans- 
gressors, and as creatures continually prepense 
to transgress. — We can hardly conceive, that men 
professing godliness could ever have fancied 
themselves perfecily free from all sin, and so have 
been seduced into a most disgraceful and injurious 
kind of self-preference and spiritual pride; if they 
had been previously well grounded in the know- 
ledge of the extensive demands of the divine law. 
The mystic, who places the whole of his religion 
in the internal feelings of his mind, or what he 
calls the voice or the moving of the Spirit; whilst 
the doctrine of the atonement, the life of faith in 
a crucified Saviour, the r/ritten word, and the 
means of grace, are contemptuously disregarded 
by him : and the antinoinian, who is satisfied with 
what he supposes Christ has done for liim, and 
perceives uo want of a renovation to the divine 
imege, or a personal holiness of heart and life ; 
must alike stand confuted, if the real nature, ex- 
cellency, and uses of the holy law were clearly 
discovered to them. But where this is over- 
looked, some or other of these perversions of the 
gospel will insinuate themselves, and prey insen- 
sibly on the vitals of true religion, whatever at- 
tempts be made to exclude or eradicate them. 

5. Through ignorance of the law, real Chris- 
tians habitually neglect duties, commit sins, or 
give way to evil tempers, to the discredit of the 
gospel, and to the hindrance of their own fruitful- 
ness, comfort, and growth in grace. It has fre- 
quently happened, that ministers have heard some 
of their people acknowledge, after receiving prac- 



XV.] in Siihserviency to the Gcspeh 247 

tical instructions, tiiat they liad not before been 
sensible that such or such things were sins ; or 
that this or the other was a duty incumbent on 
them : nay, the meditation on such subjects has 
sometimes the same effect on the ministers them- 
selves. The knowledge of the precepts, therelbre, 
is the proper method of rendering believers ^* com- 
*^ plete in the will of God in all wisdom and spi- 
'* ritual understanding," and ia bringing them ** to 
** walk worthy of God unto all well pleasing ;* 
and consequently, inattenlion to it must proper- 
tionabiy produce the contrary eiFects.'*^ 

Lastly, The Scriptures enlarge in commenda- 
tion of the divine commandments, and in exhort- 
ing men to abound in the work of the Lord, and 
to be zealous of good w^orks : but many, who pro- 
fess or preach evangelical truth, speak very little 
on these subjects, except ia a depreciating man- 
ner : and hence additional prejudices are excited 
in men's minds against Ihe doctrines of grace, as 
subversive of holy practice. But if the nature, 
use, excellency, and necessity, of good works, as 
the fruits and evidences of true faith, were more 
fully understood ; and the preceptive part of tiie 
Bible, in subserviency to the gospel, were more 
prominent in men's discourses and conduct ; such 
objections would be confuted; and they would 
^^ be put to shame, who should falsely accuse' 
either our holy doctrine, or ^* our good conversa- 
'^ tion in Christ Jesus." , 

♦ Col. i. 9, 10. % 



248 



.^^^ --^^^ ESSAY XVI. 

On the Belkvers Warfare and Experience, 

The sacred S,criptures always represent the true 
Christian, as a soldier engaged in an arduous 
warfare with potent ^enenues, against whom he is 
supported, and over whom he is made victorious, 
by the gracious influences of the Holy Spirit, 
through faith in the Lord Jesus, the Captain of 
our salvation, and by obedience to his commands. 
Such expressions ^s>Jightwgy striving, and wrest- 
ling ; with frequent and varied allusions to mili- 
tary affairs^ imply an experience essentially dif- 
ferent from that of those persons, who never en- 
gaged in the conflict, or who have already ob- 
tained the conqueror's palm : nor can any hope, 
or even assurance, of vict^rj^ arid triumph, or any 
intervening seasons' of peace and joy, entirely 
preclude this diflerence. The distinction there- 
fore, between the church militant on earth, and 
the church ^/iw/7?/)/?o^/f in heaven.,, has on good 
grounds been established ; and they who do not 
well understand and consider it, will be liable to 
fail into several injurious, discouraging, disgrace- 
ful, or e^n fatal mistakes. In discussing this 
subject,#Fe may first briefly consider the distin- 
guishing principles, purposes, and desires of the 
persons who are engaged in this warfare : — we 
nuiy next enuiiierate the enemies, with whom 
especially they are called to contend : — we may 
briefly mention the encouragements, supports, and 
aids vouchsafed them; the weapons with which 
they fight, and the manner in which they must put 
on and use their armour : — v/e may then advert to 
the nature and effects of their victories ; and coe^- 



On the Believer's Warfare. U9 

elude with a few hints on the appropriate expe- 
neace that must result from their sitnatiou. 

1. Then, we speak not in this place of the \\\\o'e. 
multitude who are called Christians, or who pro- 
fess to believe the Scriptures: neither do we m- 
elude all who subscribe to, or dispute for, the se- 
veral doctrines which form the grand peculiarities 
of the Christian faith; nor the whole company 
who compose any peculiar sect or denomination, 
to the exclusian of others. In respect of all sticb 
collective bodies, we are, alas ! constrained to 
allow, that but /6Yc» comparatively ''strive to enter 
" in at the strait gate."'^ A vast majority of thera 
all frequent *' the broad road that leadeth to de- 
** struction," *' hold the tiTith in unrighteousness," 
and '* walk according to the course of this world.'" 
Many indeed observe Gamaliel's cautious advice, 
and are not openly united with those '' who light 
** ao'ainst God :" hut then thev. aim to observe an 
impracticable and an inadmissible neutrality, aod 
know nothing of ' fighting under the banner of 

• Christ against the world, the ilesh, and the de- 
' vil, and of being his faithful soldiers — to-tfae 

* end of their lives ;' unless they have reactor 
heard of it in the form of baptism, or have been 
taught any thing of it from some orthodox cate- 
cJiism. But the persons^ of whom this Ess^iy 
treats, are those of every name, who, by *' obeying 
*•* the truth,'' have been ^* made free from sin, and 
" become the servants of God." Most of ther/t 
remember the time, when they '* were foolish, 
** disobedient, deceived; serving divers lusts and 
*' pleasures, living, in malice and envy, hatefa!,. 
'* and hating one another f'f but '* God, who is 
** rich in mercy, of his great love, wherewith he 
" loved them, even when they were dead in sin,: 
** hath quickened them." ^ Thus '* being bora 
*' again, not of corruptible seed, but of incorrupt 
'* tible," they were enlightened to see something 

• Matt, fii, 13, 14- Luke xiil. g3— Sa. f Tit. iiu 5—7, 

;; Eph.ii. 1— 10. 

M 6 



250 On the Believer's Warfare [essay 

of the glory of God, tlie evil of sin, the value and 
danger of their souls, and their need of mercy, 
grace, and salvation. They were effectually 
warned to '' flee from the wrath to come," and led 
to ''repent and turn to God,'' to ^' deny ungodli- 
" ness and worldly lusts," to renounce their former 
liopes, and to believe in Christ, that they might 
be justified by faith. Having been thus taught 
*' to count all but loss, for the excellency of the 
" knowledge of Christ,*' they are prepared to deny 
themselves, bear the cross, labour, venture, suffer^ 
and part with all, for his sake. In this manner 
they have been '^ delivered from the power of 
'* darkness, and translated into the kingdom of the 
*^ beloved Son of God ;" they separate from his 
enemies, and join themselves to his friends; they 
throw down the arms of their rebellion, and " put 
'* on the whole armour of God ;*' they deliberately 
enlist under the banner of Christ; and they con- 
sider his people, cause, and honour, as their own, 
and his enemies within and around them as equally 
hostile to them also. Under the conduct of divino 
grace, these consecrated warriors *^ strive against 
*^ sin," seeking the destruction of the kingdom of 
Satan, in their hearts and in the world, as far as 
their influence can reach; and do not, when most 
themselves, so much as entertain one thought of 
making any peace, or truce, with the enemies of 
Christ and of their immortal souls. Holiness, or 
conformity to the moral perfections and law of 
God, they deem their health and liberty, and sin 
their disease, bondage, and misery : they regard 
themselves as bound, by the strongest and most 
endearing obligations, to devote themselves wholly 
to the service of their God and Saviour ; they 
esteem the interest of evangelical truth and vital 
godliness, as of the utmost importance to the 
happiness of mankind; and they expect their pre- 
sent comfort, as well as their future felicity, from 
communion with God and the enjoyment of his 
favour. 



XVI.] and Experience. 251 

But various inward and outward impediments, 
and obstructions, combine to counteract these de- 
sires, and to prevent these principles from pro- 
ducing their full effect; and whilst they struggle 
to exert themselves notwitlis landing this opposi- 
tion, a conHict ensues, to which all rational crea- 
tures in the universe, who are not thus circum- 
stanced, must of course be strangers ; even as 
none, but soldiers in actual service, experience 
the dangers, hardships, and sufferings of a mili- 
tary life. The regenerate person as really loves 
God, and as really desires to obey, honour, wor- 
ship, and please him, and for his sake to act pro- 
perly towards his brethren, as angels in heaven 
do: and at those times, when his heart is enlarged 
in holy contemplation, he longs to be perfectly 
holy, obedient, and spiritual. Then the princi- 
ples of ** the new man'' vigorously exert them- 
selves ; and the remains of coiTupt nature, or of 
" the old man,'' lie comparatively dormant ; the 
w^orld is greatly out of sight, or stripped of its 
attractions ; and the enemies of his soul are re- 
strained from assaulting him. But when the 
Christian has left his closet, or the house of God, 
and is returned to the employments of his station 
in life, he finds himself unable to realize his pre- 
vious views, or to accomplish the purposes which 
he most uprightly formed ; and he often wonders 
to find himself so different a person from v^hat he - 
was a few hours before. This, however,^ is only 
partial and temporary: the better principles im- 
planted in his soul counteract and prevent the 
eflect of corrupt passions and external objects, 
and shortly resume a more decided ascendancy. 
So that, upon the whole, the believer successfuf/j/ 
opposes sin, asserts his liberty, and serves God : 
and his sta/e is determined by this habitual preva- 
lence : for '* he zvalks not after the flesh, but after 
'' the Spirit." 

A conflict of this kind, it may easily be per- 
ceived, is a very different thing from the feeble- 



252 Oh the Believer's Warfare [ess AT 

and occasional inte^rruptions, which the unrege- 
nerate sometimes experience in following their 
sinful inclinations. For in this case, the habitual 
disposition of the mind is in favour of sin, and the 
opposition to it is only partial and temporary ; but 
in the former (as it has been observed) the habi- 
tual disposition is against sin> and its prer^//e;/ce 
is only partial and temporary. The checks, br 
which an unconverted person is sometimes re- 
strained, arise merely from convictions of con- 
science, fear of consequences, or selfish hopes; 
while his desires and affections are v» holly fixed 
on carnal things : he cannot properly be said to 
have so much as one just idea of spiritual good ; 
and religion is his task, of which he performs no 
more than what his fears or hopes impose upon 
him. Yet these very distinct cases are often con- 
founded, and this produces much mischief. 

It is, however, requisite more particularly to 
enumerate and consider the enemies, with whom 
the Christian soldier is called to encounter, if we 
would fully understand the important subject. 
The apostle having said^ ** The flesh lusteth against 
*^ the spirit, and the spirit against the flesh : and 
'^ these are contrary the one to the other, so that 
^* ye cannot do the things that ye would;'' pro- 
ceeds to shew^ what are the zcorks of the fleshy and 
the fruits of the spirit ;^ from which enumeration 
it is evident, that theflesh signifies our old nature 
as born of Adam's fallen race, with ail its propen- 
sities animal and intellectual, as they are contrary 
to the spiritual commands of God ; and that ** the 
** spirit as striving against it,'' signifies the new 
principle infused and supported by the Holy Spi- 
rit, renewing our souls to holiness,, and so teach- 
ing, disposing, and enabling us to love and serve 
God : ^' For that which is born of the fiesli isjlesh, 
'^ and that which is born of the Spirit is spirit,*^ 

If we then carefully examine the nature ofmon 
we shall find, that a disposition to depart from 

* Gal. Y. 17— 23. 



XVI.] and Experience. 263 

God, and idolatrously to love and seek felicity 
from the creature, is common to our whole spe- 
cies : and from this general principle, difterenti y 
modified, according to tlie diiferent constitutions, 
educations, habits, connexions, or circumstance^* 
of men, some are more propense to avarice, some 
to sensual indulgence, some to ambition, and 
others to malignant passions, with every possible 
variation and combination. These propensities, 
being excited by temptation, gathering fo4*ce by 
gratification, triumphing over shame and consci- 
ence, and irritated by the interference of those 
who pursue the sanie objects, hurry men into 
every kind of excess ; burst forth into all the va- 
riety of crimes that have prevailed in every age 
and nation ; and produce all sorts of immorality 
in the conduct of men towards each other; and all 
impiety, blasphemy, and other daring offences, 
against the almighty Governor of the universe. 
And as he who attempts to force his way against 
a torrent, best knows its strength ; so none are so 
well acquainted with the power of corrupt propen- 
sities and habits, as they wlio resolutely endea- 
vour to overcome and extirpate them. When. 
therefore, holy principles have been implanted in 
tlie heart by the Spirit of God, and the man sees 
the urgent necessity, and feels the ardent desire^ 
of ** crucifying the flesh with its affections and 
*' lusts," then his conflict begins : for pride, an- 
ger, malice, avarice, or sensual lusts, being no 
longer allowed to domineer, abide, like a de- 
throned tyrant, and have a strong parly in the 
soul; and consequently they oppose and counter- 
act the best desires and purposes of the believer^ 
and engage him in a perpetual contest. At some 
times they find him off his guard, and gain a tem- 
porary advantage, which makes way for deep re- 
pentance ; at all times they impede his progress, 
mingle pollution with his services, and thwart 
and interrupt his endeavours to glorify God and 
adorn the g-osneU These ihinfirs are orenerally most 



254 On the Believer's Warfare [ESSAT 

painfully experienced, in respect of such sins as 
had by any means previously acquired the ascen- 
dancy, and in proportion to the degree in which 
watchfalness aod prayer are remitted : but even 
those evil propensities, from which a man before 
thought himself most free, will be found, on trial, 
to possess great power in his soul. 

The apostle gives us in his own case a very 
particular account of the believer's conflict with 
these enemies ;^ for we may be confident, that no 
man except the true believer, *' delights in the 
^* law of God," *' serves it with his mind/' ^* hates 
*' all sin/' and " has a will" to every part of the 
spiritual service of God: nor can we suppose that 
Paul would say, *' / 2721/5^/^," if he meant another 
person of an opposite character ; or use the pre- 
sent tense throughout, if he had referred to his 
past experience in an unconverted state. The 
whole of the passage most aptly describes the case 
of a man who loves God and his service, and 
would obey and glorify him as angels do ; but wha 
finds the remainder of evil propensities and habits 
continually impeding' him, and often prevailing 
against him ; yet resolutely maintains the combat 
with these enemies, as determined if possible 
entirely to extirpate them ; and at the same time 
he feels himself more pained by the opposition- 
which his sins make to the best desires of his 
heart, than by all his persecutions or afflictions ;\„ 
and, notwithstanding all, vejoices in the mercy 
and grace of the gospel, and in the prospect of 
complete and final deliverance. 

Indeed, all the falls, defects, complaints, re- 
bukes, chastisements, and confessions of believers 
in every part of the Scripture, undeniably imply 
the same conflict. We read not of any one who 
explicitly spoke of himself, or was spoken of by 
otliers, as free from all remains of sin, and made 
perfect in holiness ; or as having accomplished his 
warfare whilst he lived in this world : we must 

* Rom. vii. 14—25. 



XVI.] and Experience. 255 

therefore couclude, that those persons, who now 
profess to have attained to this kind of perfection^ 
are in this respect deceived, or use words without 
a proper attention to their import. If the inward 
enemy were quite slain, and we could in this 
sense adopt the words of Christ, *^ The prince of 
'* this world cometh and hath nothing in me," the 
rest of our conflict would be comparatively easy : 
but while this cause still subsists, we must expect, 
at times, to have our joys interrupted by sighs, 
and groans, and tears, and trembling, till we are 
removed to a better world. 

But we should farther recollect the apostle's 
words, ^* AYe wrestle not against flesh and blood'* 
only, *' but against principalities, against powers, 
'^ against the riders of the darkness of this world, 
'^against spiritual wickedness in high places.''* 
The Scriptures continually lead our thoughts to 
these invisible enemies, the fallen angels, or evil 
spirits. A kingdom of darkness and iniquity is 
spoken of,- as established under Satan the arch- 
•apostate, by vast numbers of his associates in re- 
bellion. These diff*er in capacity and influence, 
but are allreplete with pride, enmity, envy, deceit, 
and every detestable propensity: and their natural 
sagacity and powers are increased by long experi- 
ence in the work of destruction. The entrance of 
sin by Adam's fall is ascribed to their ambition, 
envy, malice, and subtlety : and ungodly men are 
uniformly considered as their slaves, yea, as their 
children. Satan is called " the god'' and *' prince 
*^ of this world :' this old serpent *' deceiveth the 
•' nations," yea, " the whole world;" and he '* tak- 
** eth sinners caytive at his will." Conversion is 
stated to consist in '^ turning men from Satan to 
** God." This '' adversary, as a roaring lion, 
*' goeth about seeking whom he may devour;*' 
and he ** transforms himself into an angel of light" 
to deceive the unwary. The whole company of 
evil spirits are represented, as counterfeiting, b/ 

♦ Eph. vi. 10—18. 



258 0?i the Believers Warfare [ess AT 

every possible effort, the endeavours of God's ser-- 
vants to promote his cause; as harassing those by 
teiiiptaiioiis whom they cannot destroy ; and as de- 
siring to sift and assault them. They are spoken 
of as patting into the hearts of men all kinds of 
wickedness, and as j^7/?//o- their hearts ; as being 
the original authors of all heresies, persecutions, 
delusions, and apostacies; and in short, '' as work- 
" ing in the children of disobedience."* 

We must, therefore, ascribe it wholly to the 
subtlety of the Devil, who prospers mosl when 
least suspected, that the saddncean spirit of the 
age has so much discarded the language of " the 
*' oracles of God," and has so far prevailed to 
bring this doctrine into contempt. And thus self- 
wise men are outwitted by these sagacious de- 
ceivers, and then are employed by them to delude 
others also into a fatal security. — Were it not for. 
the depravity of our hearts, these enemies 'would 
not have so much pov>'er against us ; and their 
suggestions do not excuse our sins, which we vo- 
lunlarily commit. But as they prevail to deceive 
most fatally the world in general, so believers 
lausl expect a severe conflict with ihem ;jiot only 
as they act by their servants, (such as inlidets^ 
persecutors, false teachers, scorners, flatterers, 
calumniators, seducers, and many others,) but 
immediately by their suggestions and assaults*. 
They seem especially to have access to the ima- 
gination; where they present such illusions, as 
excite the corrupt atiections of the heart, or im-^ 
pose upon the understanding. Thus they draw 
men into error, by stirring up pride, prejudices, 
and lusts, which darken and confuse the judg- 
ment. They often present such thoughts to the 
Kxind, as fill it with gloom and dejection, or with 
distressing doubts and hard thoughts of God: and 

* 1 Kings xxn. J9— 23. Job i. 6—12- 20. Luke \m. J.;^. 
xxii.31. Joliiiviii. 44. xiii. 2. 27. xiv. 30. Acts v. 3. x.wi. 18. 
2 Cof.ii. 11. iv. 4. xi. 14. Epti. ii, 2. 1^ Tim. ii. tC, I J«lm iii. l(X 
iUy. xii. 9, 10. xx. 3, 3, 7—10. 



XVI.] and Experience, 257 

by suggesting- those things which the soul abhors, 
and by all imaginable contrivances, they tempt 
men to neglect the mecms of grace, the duties ot 
their several stations, or the improvement of their 
talents. But enough has been said to shew, that 
we are called to conflict with evil spirits, who 
know Inhere we are most vulnerable, and when 
most offour guard: whose /leny daHs are as suited 
to excite our passions, as the spark is to kindle 
the most inflammable matter; who constantly aim 
to deceive^ defile, discourage,^ or impede our 
course \ and with whom we must expect every 
day to wrestle, though some are comparatively 
*^ evil days," when they have peculiar advantages 
in assaulting us. 

Again the believer is also engaged in an ardu- 
ous conflict with this evil world, which is Satan's 
errand engine in all his stratagems and assaults. 
Ha uses the things of the world as his baits, or 
proposed premiums, by which to allure men to 
disobedience: and, ** AH,'* or some of, ** these 
^* will I give thee," is still one grand argument ia 
his temptations. Nor is tins only the case where 
the conduct suggested is evil in itself, and wealth, 
honour, or pleasure is annexed to it; but more 
commonly he prevails by seducing us into an in- 
expedient or excessive use, or pursuit, of worldly 
things. Thus ambushments are concealed in every 
business, connexion, relation, recreation, or com- 
pany : and the world prevails against us, by in- 
ducing us to waste our time, to mispend what is 
entrusted to us, to omit opportunities of usefui- 
ness, and to indulge inordinate, or idolatrous, 
affection towards creatures. The evil things of 
the world, as we deem them, are likewise em- 
ployed by Satan, to deter us from the profession 
of our faith;, and the performance of our duty. 
Thus many are seduced into sinful compliances, 
and led to renounce or dissemble their religion, 
lest they should be ridiculed, reproached, forsaken 
bv their friends, or exposed to hardships ?aid per- 



258 On the Believer's Warfare [ESSAY 

seditions ; whilst they flatter themselves that this 
prudence will enable them to do the more good, 
till the event confutes the vain imagination. Near 
relations, beloved friends, liberal benefactors, 
admired superiors, as well as powerful opposers, 
are often in this respect dangerous foes. Riches 
and poverty, youth and old age, reputation and 
authority, or the contrary, have their several 
snares : while politeness and rude insolence, com- 
pany and retirement, assault the soul in different 
ways. These few hints may shew, in what the 
believers conflict consists, and to what continual 
dangers it must expose him. 

V/hen, indeed, we seriously consider the variety 
of those obstacles which interrupt our course; the 
liumber, power, and malice of our enemies ; the 
sinfulness and treachery of our own hearts ; oiiv 
weakness, and our exposed condition ; we may 
w^ell say, *^ Vv'ho is sufficient for these things ?" 
or what hope is there of success in this unequal 
contest ? But a proper attention to the Scriptures 
will convince us, that there is no ground for de- 
spondency, or even for discouragement ; as the 
Lord assures us, that he will strengthen, assist, 
uphold, and never forsake, his redeemed people. 
"We ought not therefore to fear our enemies, be- 
cause he will be with us ; and ^^ if God be for us, 
** who can be against us ?*' Or who can doubt 
that ^' He that is in us is greater than he who is 
** in the world V This was typically intimated ia 
the promises made to Israel, respecting their wars 
with the Canaanites and other nations, which 
were shadows and figures of '^ the good fight of 
" faith."^ We are, therefore, exhorted " to be 
*^ strong in the Lord, and in the power of his 
'^ might :" for *' they that wait on the Lord shall 
'* renew their strength ;' and ''Jehovah, in whom 
*' is everlasting strength, is become our Salvi^i- 

* Exod. xiv. 14. Deut. vii. 17—19. xx.lV Josh, I 5—7. 
X. 25. 42. 1 Sam. xiv. 6. I^ Chroii. xiv. 11. Is. xli. 10—16. 
liv. 15—17. 



x>i.] and Experience. 259 

*' tion." All power in heaven and earth is vested 
in '* the Lord our Righteousness/' He is 
*^ Head over all things to his church:" and his 
servants have always found, that, in proportion as 
they simply trusted in him, *' they could do ail 
•* things,'' and that ** when they were weak, then 
** were they strong ; for the power of Christ 
'^ rested upon them/''* He restrains and mode- 
rates, as he sees good, the assaults of our out- 
ward enemies, or confounds their devices, and 
defeats their deep-laid machinations : all provi- 
dential dispensations are directed by him ; nor can 
any tribulation or tomptation pass the bounds he 
assigns, though all the powers of earth and hell 
should combine against one feeble saint : whilst 
the Holy Spirit communicates strength to our 
faith, fear, love, hope, patience, and every prin- 
ciple of the new man; imparts strong consolations 
and heavenly joys; euectually restrains the energy 
of corrupt passions^ and disposes us to self-denial, 
to bear the cross, to persevere in well-doing; and 
to dread sin and separation from Christ, or even 
dishonouring him, more than any other evil that 
can befall us. Supported, strengthened, aud en- 
couraged in this manner, believers have in every 
age been enabled '' to fight the good fight of 
** faith," and to ** overcome every foe, by the 
*' blood of the Lamb, and the word of their tes- 
** tiraony ; and have not loved their lives unto the 
" death/'f Nay, they have generally acquitted 
themselves most honourably, when their adversa- 
ries were most formidable, and their temptations 
apparently most invincible: because they were 
then most simply dependent, and most fervent in 
praying for the all-sufiicient grace of the Lord 
Jesus, and most stedfast in contemplating his suf- 
ferings and the glory that followed. 

In order to m^aintain this conflict, with good 
hope of success, we must " take to ourselves," and 

* % Cor. xli. 9, 10. Vhil iv. 13, t Rer. xii. 11. 



2e0 On ike Believers Warfare [ESSAY 

^* put oil, the whole armour of God/'* Conscions 
sincerity in our profession of the gospel must he 
as the girdle of our loins, v/ithout which we shall 
be entangled aiid embarrassed in all our conduct: 
an habitual obedient regard to our Lord's com- 
mands, as the rule of righteousness, must be oar 
breast-plate in facing of our foes; whilst a distinct 
knowledge and cordial receplion of the *' gospel 
*^0f peice/' and the way of access, pardon, re- 
Goncilialioo and acceptance in the divine Savioar, 
must be the shoes of our feet, our only etfectual 
preparation for {irmly standing our ground, or 
comforiably marching to meet our assailants. 
Above nil, faith, or a tirm belief of the truths arid 
reliance on the promises of God, must be our 
shield, witii which we may ward of and extinguish 
the *' fiery darts of Satan/* and prevent their fatal 
effects, Hope^ of present support and heavenly 
felicity, must be as a helmet to cover our head iu 
the day of battle ; and with the plain testimonies, 
precepts^ promises, and instructions of the word of 
God, as with the sword of the Spirit, wemust, after 
our Lord's example, repel the tempter, and so re- 
sist him that he may flee from us. In short, ''the 
** weapons of our warfare are not carnal;" for, 
worldly wisdom, philosophical reasonings, and 
our own native strength and resolution, (likeSauFs 
armour when put upon David,) can only encum- 
ber us. But when, conscious of our weakness and 
unworthiness, and distrusting our own hearts, we 
'* strive against sin, looking unto Jesus," relying 
on his power, truth, and grace^ and observing his 
directions ; when we aim to do his will, to seek 
his glory, and copy his example ; then indeed we 
are armed for the battle : and, however men may 
despise our v/eapons, (as Goliath did David the 
shepherd, with ids stair, his sUng, and stones ;) we 
shall not be put to shame in the event, but shall be 
made more than conquerors over every inward 
and outv/ard foe. This armour is prepared iu 

* %h. vi. 10— la. 1 Theas. y. 5, 6. 



XVI.] afid Experience. ^ua 

Christy *' our Wisdom, Righteousuess, Sanctifi- 
*^ cation, and Redemption," and in '* his fulness 
'* of grace ;'' we lake it to ourselves by '^ the 
^' prayer of faitu," by searching and meditating on 
the Scriptures, and attendance on the means of 
grace. By watchfulness, sobriety, habitual cir- 
cumspection, and caution, we put it en and keep 
it bright : and thus we are continually prepared 
for the conflict, and not liable to be surprised un- 
awares, or to fall into the ambushnients of our 
vigilant enemies. "* And when we live at peace 
with our brethren, and pray for, warn, counsel, 
and encourage them also ; we fight the good fight, 
as a part of the great army which is enlisted under 
the Redeemer's standard, to wage war against sin, 
the world, and the powers of darkness. 

As far as we are enabled in this manner, stic- 
cessfuUy to oppose our own corrupt passions and 
various temptations, we gain victories which afford 
u» present comforts, lively hopes, and discoveries 
of the Lord s love to our souls ; and hereafter 
'^ glory, honour, and immortality." Our Captain 
assures every one of his soldiers of this inestima- 
ble reccmpence; and if they be slain in the con- 
flict, this will put them more speedily in posses- 
sion of the conqueror's crown. In respect of 
others, our warfare is directed to the encourage- 
ment and help of our fellow-soldiers ; the salva- 
tion, (not the destruction,) of our fellow sinners ; 
the benefit of all around us; and above all, ths 
honour of our divine Saviour, by the spread of his 
gospel among men : whilst our bold profession of 
the truth, our exemplary conduct, expansive be- 
nevolence, fervent prayers, improvement of ta- 
lents, and unremitted attention to the duties of our 
several stations, with quietness and prudence as 
well as zeal, are peculiarly suitable to promote 
these important ends. The religion of Jesus is 
thus continued from age to age, by the conversioa 

• Matt. xxix. 41. Luke xnl a^^56, B^in. riii. 11—14* 

1 l^'et. V. 3, ^. 



262 On the Believers Warfare, 8^c. 

of sinners to (he faith : and though the seed of 
the serpent still broises the Redeemer's heel, in 
the sufferings of his people ; yet Satan is, as it 
were, put under the feet of every true Christian, 
at death ; and Christ will at length finally and 
completely crush his head, whilst all his faithful 
j&oidiers shall attend his triumphs and share his 
glory. 

It must appear from this compendious view of 
our conflicts, that all, who are really engaged in 
them, experience a Tariety of changing emotions 
in their minds, to which others remain entire 
strangers. They must often mourn their ill suc- 
cess, or thai of the common cause, or rejoice in 
the advantages attained or hoped for. Sometimes 
they are ashamed and alarmed by being baffled, and 
at others they resume courage and return to the 
conflict. They always come far short of that en- 
tire victory over their appetites, passions, and 
temptations, to which they aspire; and they can- 
not therefore be so calm, as indifference w^ould 
render them. Much self-denial must be required 
in such a case, and perpetual fears of being sur- 
prised by the enemy. Yet their alarms, tears^ 
groans, and complaints, are evidences that they 
are Christ's disciples ; their joys, with which '^ a 
^' stranger intermeddleth not,'* far more than 
counterbalance their sorrows ; and they can often 
triumph in the assured hope of final victory and 
felicity, even amidst the hardships and sufferings 
of the field of battle. 



263 



ESSAY xi^ir. 

On the Privileges enjoyed by the True Believero 

The sacred Oracles continually teach us, that 
the upright servant of God, notwithstaudiDg his 
mourning for sin, and all his conflicte, fears, chas- 
tisements, and tribulations, is favoured and happy- 
above all other men, even in this present world. 
And when the apostle observed, that *' if in tliis 
'^ life only we have hope in Christ, we are of all 
*' men most miserable ;" he only meant, that if a 
Christian could be deprived of the hope of hea- 
ven, aud all those earnests, consolations, and lively 
affections which result from it, his peculiar trials, 
his tenderness of conscience, his antipathy to sin, 
and his thirstings after God and holiness, w^ould 
be superadded to the ordinary burdens of life, 
without any proportionable counterpoise to them. 
But as this is not and cannot be the case; so, the 
Christian with the hope of glory and his other pe- 
culiar privileges, may be and actually is, in pro- 
portion to his diligence and fruitfuiness, of all 
men the most happy. In order to evince this 
truth, it may be useful to appropriate the present 
Essay to the consideration of the most distin- 
guished privileges of the real Christian, which no 
other man in the world can share w^ith him : for 
they constitute ^^a joy with which a stranger in- 
'^ termeddleth not;" even ** the secret of the Lord, 
^' which is with them that fear liim.''^ And it 
may be premised, that a disposition supremely to 
desire and diligently to seek after «// these bless- 
ings, as the felicit}' in which our souls delight, and 
with w4iich they would be satisfied, is one grand 
evidence that we are actually interested in them. 

* Ps. XXV. 14. ProT, xiv. 10. Rev.ii. 17. 



264 On the Privileges enjoyed [ESSAY 

1. Every real Christian is actually pardoned and 
justified in the sight of God : and *' Blessed is he 
*/ whose transgression is forgiven; whose sin is 
** covered : blessed is the man unto whom the Lord 
*^ imputeth not iniquity/'"^ Among a number of 
condemned criminals, that man would be deemed 
the happiest who had obtained the king's pardon, 
though others were more accomplished, or better 
clothed : for, the cheerful hope of his prison-door 
opening to set him at liberty from his confinement, 
and to restore to him the comforts of life, would 
render the temporary hardships of his situation 
tolerable ; while to the rest the gloom and horrors 
of the dungeon would be blackened by the dread 
of the approaching hour, when they must be 
brought out of their cells to an ignominious and 
agonizing execution. — We all are criminals : 
death terminates our confinement in this vile body, 
and this evil world: at that important moment 
the pardoned sinner rises to heaven — the unpar- 
doned sinner sinks into hell: and, excepL as the 
former has his viev/s darkened by temptation, or 
by fatherly rebukes for his misconduct; or, as the 
latter has his fears repressed by infidelity, or dis- 
sipated by intoxicating pleasures and pursuits : 
the very thought of this closing scene and its most 
interesting consequences, must have a most pow- 
erful effect on their respective happiness and mi- 
sery, even during the uncertain term of their pre- 
sent life. Nothing can be more evident, than 
that the Scripture declares that all believers are 
actually pardoned, and completely justifiedo 
'* There is/' says the apostle, '* no condemnation 
*^ to them which are in Christ Jesus ; who walk. 
^' not after the flesh, but after the SpiriL" ^* Who 
*' shall lay any thing to the charge oi Gcd*s elect? 
** It is God that justifieth. Wiio is he that con- 
*^ demneth ? It is Christ that died ^ yea, rather 
*^ is risen again, who is even at the right hand of 
^* God, who also maketh intercession for us/' -j- 

* Pa. xxxii. 1, 2. Rom. Iv. 6—8. t Rom. viii. 1. 33. 34. 



XVII.] by the true Believer. 265 

And aur Lord assures us, not only that ^* he who 
*^ believeth is not condemned," but also, that'* he 
*' hath everlasting life, aud shall not come into cou" 
*' demTtation,'"^ 

The same privilege was proposed to the Old 
Testament church : — when the prophet, speakins^ 
of repentance and conversion, (the concomitants 
and evidences of true faith,) says, in the name of 
Jehovah, ^' Jf the wicked will turn from all his 
^' sins that he hath committed, and do that which 
'' is lawful and right, he shall surely live, he shall 
*^ not die ; all his transgressions that he hath com- 
'* mitted, they shall not be mentioned unto hi/n,"f 
In other places the Lord speaks of'* blotting out 
'' the sins" of his people, and ^^ remembering them 
'* no more,'' and of* casting them into the depths 
*^ of the sea."± The apostles assure us, that '* all 
^^ who believe are justified from all things;" that 
*^ the blood of Christ cleanseth from all sin;" and 
that even little children in Christ ** have their sins 
^' forgiven them, for his name's sake/'§ So, that 
the forgiveness and justification of believers are 
stated to he already past \ and their deliverance 
from condemnation is not represented as a future 
contingency, but as secured to them by an irrevo- 
cable grant : ** Being justified by faith, they 
*' have peace with God^ through our Lord Jesus 
'' Christ." 

But though this be the privilege of all true be- 
lievers without exception; j/e^ the actual assurance 
that the blessing belongs to them is possessed only 
by some, and only at times even by many of these: 
for, true faith may be very weak ; and it may be 
connected with a confused judgment, a consider- 
able degree of ignorance, many prejudices or 
mistakes, and son^ietimes a comparative preva- 
lence of carnal aftections. In such circumstances 
a man may believe with a trembling faith, and cry 

* John iii. 14—21. v. 24. t Ezek. xviii. 21, 22. 27, 28. 

; Is. xliii, 25. xiiv, 22. vTer. xtxi. 34. Mic.vii. 19. Acts iii. 19. 

i Acts xiii. 38, 39. 2 Cor. v. 19. 1 John i, 7. ii. 12. 



266 On the Privileges enjoyed [ESSAY 

out wilh fears/ " Lord, help my unbelief!" or he 
Tiiay firmly credit the testimony and rely on the 
promises of God, with a full persuasion of his 
power and willingness to perform them; and yet 
doubt whether he do not presume, and deceive 
himself, in supposing his faith to be of a saving 
kind : and in various ways he may doubt whether 
he be a true believer, though he do not doubt that 
C'hrist will certainly save all true believers. Nay, 
the frame even of a reol Christian's mind, and the 
present tenor of his conduct, may render such 
doubts reasonable, and the, necessary conse- 
quence of faith : for if he yield to those evils which 
ihe Scripture enumerales as marks of unconver- 
sioD, the more entirely he credits the divine tes* 
limony, the greater reason will he have to call his 
own state in question, till such time as his convic- 
tions have produced a proper eifect upon his con- 
duct. — I suppose, when St. Paul told the Gala- 
tians, that ** he stood in doubt of them," he meant 
to induce them to stand in doubt of themselves ; 
and ^* to examine whether they were in the faith/' 
-or whether they had hitherto deceived themselves^ 
We are^ therefore, directed to give diligence 
both to obtain, and io preserve y ^* the full assur- 
*^ ance ot hope ;"^ but this would not be proper 
mdvice, if saving faith consisted in being sure of 
a*n interest in Christ ; which doctrine (though in- 
cautiously maintained by some very respectable 
persons,) is evidently suited to discourage feeble 
believers, and to bolster up the false confidence 
of hypocrites. In proportion as it becomes mani- 
fest that we are regenerate, that our faith is Jiv- 
ing, that it works by love and is accompanied by 
repentance, and that we partake of the ** sancti- 
'' fication of the Spirit unto obedience;" we may 
be sure that our sins are pardoned, and that all 
the promises of God shall be accomplisl^ed to us. 
Yet misapprehension, and excessive fear of being 
-'4leceived in a concern of infinite moment, exclude 
♦Heb.vi. 11, 2 Pet. i. 10. 



XVII.] by fhe true Believer. 267 

many who have these evidences, from enjoying 
this assurance, except when immediately favoured 
with the consolations of the Spirit: whilst confor- 
mity to the world, in this day of outward peace 
and prosperity, prevents numbers from altainins^ 
to that decision of character which warrants it; 
and, an abatement in diligence and fervency of 
affection causes others to lose the assurance which 
once they enjoyed, and to Wialk in doubt and dark- 
ness, because they have grieved their holy Con:i- 
forter. Hence it appears, that assurance of sal- 
vation is rather the gracious recompence ofa fruit- 
ful and diligent profession of the gospel, than the 
privilege of all who are in a state of acceptance 
with God. And though all doubts may originate 
ifidirecdj/^ or remotelj/, from unbelief, either total 
or partial ; (for, lively vigorous faith, working by 
fervent love, would soon disperse them;) yet fre- 
quently they are evidences that a man credits the 
testimony of God, concerning the deceitfulness of 
the heart, the subtlety of Salan, and the charac- 
ter of those who are in the broad, and those who 
are in the narrow, way. These observations are 
equally applicable to all the other privileges, 
which we are about to consider : lor, in every one 
of them, the distinction between a title to the 
blessing in the sight of God, and the actual assur- 
anceand enjoyment of it in our own souls, should 
be carefully noted: the former is not affected by 
the believer^s varied success, in his spiritual war- 
fare ; the latter must be continually influenced by 
the assaults and temptations of the enemy, and by 
his own conduct respecting them» 

2. The true Christian, as ** justified by faith/' 
is^' reconciled to God;" a perfect amity succeeds, 
a covenant of peace and friendship is, as it were, 
signed and ratified ; and he is therefore honoured 
with the appellation of ^* the friend of God.'' When 
we contemplate the infinite majesty, authority, 
justice, and holiness of the Lord, and contrast with 
them our meanness, and the guilt, pollution, and 

K 2 



"508 On the FrivUegesenjoyed [ESSAY 

ing^ratitude with which we are chargeable; when 
we consider, that he could easily, and might justly, 
have destroyed us; that we cannot profit him, 
and that he could have created by his powerful 
word innumerable millions of nobler creatures to 
do him service ; and when we further advert to the 
enmity of the carnal mind against his omniscience, 
omnipotence, holiness, righteousness, truth, and 
sovereignty ; and against his service, his cause, 
and his people; we shall perceive, that we never 
can sufficiently admire his marvellous love, and 
our own unspeakable felicity, in being admitted 
to this blessed peace and friendship with the God 
of heaven; which is still more enhanced by the 
consideration, that ** Christ is our Peace," and 
that *' he made peace through the blood of his 
^' cross."^' Nor can the advantages resulting from 
it be sufficiently valued. Whilst believers, by the . 
grace bestowed on them, are taught to love the 
perfections, servants, cause, truth, precepts, and 
worship of God ; to hate the things which he 
hates ; to separate from his enemies ; and to seek 
their liberty and felicity in his service : the Lord 
considers all kindnesses or injuries done to them 
as done to himself; and ** will bless those that 
'' bless them, and curse those that curse them." 
AH his perfections, which before seemed with 
united force to ensure their destruction, now har- 
moniously engage to make them happy. His wis- 
dom chooses their inheritance, his omniscience 
and omnipresence are their ever watchful guard, 
his omnipotence their protector, his veracity and 
faithfulness their unfailing security ; his satisfied 
jiisiice, connected with mercy, vindicates their 
rights, and recompences the fruits of his grace; 
and his bounty surely supplies all their wants. Nor 
does the Lord conceal from his friends the reasons 
of his conduct, in such matters as in any respect 
concern them ; f and he encourages them to open 

* Eph. ii. 14—19. Col. i. 14—22. 
t Gen. xviii. 17— 19. Jchn xv. 1.5. 



X-vii.] hi/ the true Believer, 26ff' 

th^ir inmost souls, aiid to pour out their sorrGVv's 
and fears, before him; so that they can often re- 
joice, that he is acquainted with those things^ 
which they could not mention to the dearest and 
most intimate of their earthly friends. Butindeed, 
this privilege of reconciliation to God, and friend- 
ship with him, comprises all our other blessings 
and expectations, here and kereafter ; though it 
may be more instructive to speak of them under' 
different heads. 

3. The believer is also adopted into the family 
of Godj and admitted to ail the honour and feli- 
city of his beloved children. '* Behold what man- 
** aer of love the Father hath bestowed on us, that 
*^ we should be called the sons of God l''"^ ^' Ac- 
** cording as he hath chosen us in Christ before 
** the foundation of the world, that we should be 
^* holy^ and without blame before him in love; 
** having predestinated us unto the adoption of 
** children by Jesus Christ unto himself, aocording. 
** lo the good pleasure of his will, to the praise of 
** tiie glory of bis grace.'"f He therefore thus ad- 
dresses us by his word, *' Come ye out irom amuug 
** tbem, and be ye separate — and I v/ill receive 
^^ you, and ve shall be my sons and my daughters, 
*^saith the" Lord Almighty."]: This calf being 
accompanied by the regenerating power of the 
Holy Spirit, our minds are influenced to obey it: 
thus we are brought to repentance, and faith in ^ 
Christ, our sins are pardoned, and we pass from -^ 
the family and kingdom of the wicked one, into 
the household of God, by a gracious adopchn. — 
This term was borrowed from the custom of the 
ancients, who frequently took the children of other 
persons, and by a solemn legal process adopted 
them into their own families, gave them their 
names, educated them as their own, and left their, 
estates to them. Thus regeneration commnaicates' 
a.divine nature, and makes us the children of 
God; and adoption recognizes us as such, and ad- 

* Johiiiii. 1. r £ph. i. 3—14. t 2 Cor. vl. IX, 1§. 



270 On the Privileges e7)joyed [ESSAY 

mits us to the enjovment of the privileges belong- 
ing to that relation. Thus pardoned rebels be- 
come the children and heirs of the almighty aod 
everlasting God, by faith in Jesus Christ.**^ Bat 
what words can express the value of this distio* 
^uished privilege ! The adoption of the meanest 
beggar, or the vilest traitor, into the family of the 
greatest monarch to be the heir of all his dignities, 
would produce but a trivial alteration in his cir- 
coinslances : for, vexation, sickness, and death 
would still await him ; and the distance between 
the mighliest and most abject of men, or crea- 
tures, is as nothing compared with that Nvhich 
subsists between the great Creator and all the 
works of bis hauds.f — This adoption as the chil- 
dren of God is not a mere name ; it is a substan* 
tial good, an honour, a dignity, and an advantage, 
that eclipses, and, as it were, swallows up, all 
other benefits which can be obtained by any crea- 
ture. ** If children, tiien heirs ; heirs oi God, aiad 
'* joint heirs with Christ;" and we may be sure that 
every thing, which can prepare us for our incor* 
ruptibte and eternal inheritance, and put us ia 
possession of it, will be conferred by the love and 
bounty of our almighty Friend and Father. But 
** we know not what we shall be :'* '' Eye hath not 
** seen, nor ear heard, neither have entered into 
*' the heart of man, the things, which God hath 
** prepared for them that love him." Lest, how- 
ever, we should imagine that any possible honour^ 
advantage, or felicity was excepted, when the in- 
heritance of the children of God was mentioned, 
he hath been pleased to expand our views and 
enlarge our expectations, by language taken from 
all the other most endeared relations of life. The 
obedient disciples of Christ are his brethren, his 
sisters, and his mother ; yea, their ** Maker is their 
'' husband, the Lord of Hosts is his name!"± 
They, who are thus adopted into the family of 

* Gal. iii. 26. t Is. xl. 18—26. 

X Is. liv. 5. Malt. xii. 46—52. £ph. v. 25«^2r. 



XVII.] bj/ the true Believer. ?71 

God, receive " the Spirit of adoption/' instead of 
** llie spirit of bondas^e,'' and are disposed and 
encouraged to say, *^Vbba, Father!" or to address 
him as their Father, whatever language they speak, 
or to whatever country they belong. We must 
not understand this expression merely as denoting 
a confidence that God is our Father;- for, believ-- 
ers are often actuated by '' the Spirit of adoption," 
when harassed witir doubts whether they be the 
children of God or not ; and numbers have an 
overbearing confidence of their adoption, while 
their actions demonstrate that they belong to an- 
other family.* The Spirit of adoption indeed 
more properly belongs to the believer's temper 
and character", than to his privileges : yet it is ne- 
eessary here to observe in genera!, that the Holy 
Spirit,' by producing in us that disposition towards 
God, which a dutiful son bears towards a wise and 
good father, manifests our regeneration and adop- 
tion, and *^ bears witness with our spirits, inai 
*^ we are the children and heirs of God ;" and 
whilst we feel our minds habitually influenced to 
seek, to him in all our difficulties ; to revere him, 
rely on, love, and obey hiai ; to seek his glory, and 
rejoice in the success of the gospel and the pros- 
perity of his people ; we have ** the witness in our- 
'' selves" that we are born of God, and adopted 
into his family ; even though weakness of faith, 
misapprehension, or temptation, should create a 
hesitation in our minds, whilst addressing him as 
our Father. This privilege, therefore, consists 
in allowance and liberty to approach the Lord, at 
all times and for all things ; to entrust all our con- 
cerns in his hands, and to consider them all as 
managed by him, in perfect wisdom, truth, and 
love, for our present and everlasting good. In- 
deed the very disposition produced by the Spirit 
of adoption is our privilege, and constitutes the- 
$eal, the first fruits, and the earnest of our feli- 
city .f 

* Jjkn Tiu.41 -47. t Kom. viii. t4— 17. Gal. iv. 6, 7, 



On the Privileges e)7Jof/ed [ESSAY 
4. The believer has the firmest ground of con* 
fidence, that all his temporal wants will be sup- 
plied, and that every thing, which can possibly 
conduce to his advantage, will be conferred on him 
by his almighty Friend and Father. We are not 
indeed authorized to expect, or allowed to desire, 
great things for ourselves in this world : and it is 
evident to every reflecting person, that power, 
wealth, and prosperity, have so great a tendency 
to excite the envy or enmity of others, and to in- 
flame the corrupt passions o^f their possessors, that 
they add nothing to the real enjoyment of life* 
He who has, as his security, the promise and 
providence of God, is far more sure never to want 
any thing really good for him, than they are who 
possess the greatest wealth : for, riches often 
strangely " make themselves wings and fly away;'^ 
but the unchangeable God, the Possessor of hea- 
ven and earth, who has all hearts in his hands, can 
never be unable to provide for them that trust in 
him. ** Bread shall be given you, your water 
*' shall be sure/* ^* Verily ye shall be fed.'' ''Your 
** Father knoweth what things ye have need of ;'^ 
and *' a little which the righteous hath, is better 
** than the riches of many wicked/'* It is then 
the privilege and duty of every believer, to cast 
his cares and burdens ** upon the Lord/'" to take 
'^ no anxious care for the moiTow ;" to rest satis- 
fied that *^ the Lord will provide;" and to remem- 
ber that " he hath said, 1 will never leave thee 
^^ nor forsake thee.*' *' Having food and raiment, 
** let us be therewith content," and go on with the 
duty of our station, without any more solicitude 
than the child feels, who, when learning his les- 
son, or obeying the command of his parents, 
cheerfully leaves them to provide him food and 
raiment, and does not encumber his mind with any 
cares about such matters. 

The believer is indeed allowed and required to 

* Ps, xxiii. I. xxxiv.8~10. xxxvii. Ixxxiv. 11. Matt. ti. 24— 54., 
Phil. iv. 6,7. 1 Pet. v. 7, 



XVII.] li/ the true Belk'er, 273. 

expect Ti peculiar providential interposition m all" 
things : he is instructed that '' not a sparrow falls 
*' to the ground" without the appointment of his 
Father, and that*' the very hairs of his head are 
*' all numbered." He should consider the place of 
his abode as determined and guarded by the Lord; 
and recollects that the holy angels are employed 
to minister to his good ; that he lies down and 
rises up, goes out and comes in, under this spe- 
cial protection ; that no enemies can assault, no 
calamity befal, no dangers so much as alarm him, 
except by the appointment or permission of his 
almighty Father, who '' makes a hedge about him 
** and all that he has :"* so that no famines, 
earthquakes, pestilences, fires, wars, massacres, 
persecutions, or other dreaded catastrophe, can 
hurt, or should alarm him : for he is safe, and 
shall be guided, supported, and guarded, in all . 
places and circumstances, till the appointed pe- 
riod of his pilgrimage arrive; and then he will be 
conveyed home to his Father's house in the best 
way which infinite wisdom and everlasiing love 
can devise. 

Thus ** godliness is profitable for all things: 
*' having the promise of the life that now is, and of . 
** that which is to come.''f 

5. Communion with God is the believer's privi- 
lege. *^ We have boldness to enter into the hcli- 
*^ est through the blood of Jesus," and to '' come 
*' boldly to the throne of grace, that we may ob- 
^^ tain mercy, and find grace to help in every time 
'* of need."]: We are directed to ask what we 
will, and assured that it shall be ^iyen us ; for 
'* the prayer of the upright is the Lord's de- 
'^- light. ".§ So that we may come with humble 
confidence, into the immediate presence of our 
reconciled Father, whenever we will; we may 

* Job 1, 10. ii. 3—7. -^ Job v. 19— -27, Ps. xci. Rom. viii. 2S. 
1 Cor.iii. 21—23. 1 Tim. iv. 8. tKeo. iv. Id. x 19— C2. 

§ PfQv. XT. 8. Mark xi. 24. Luke xL5— -13. John xiv. iS, 14. 
XT, 7. 16. xvi. 23, 24. Jam. i. d. 1 John iii. 21, 22. v. 14, 15. 

N 5 



274 On the Privileges enjoi/ed [ESSAY 

present whatever petitions our v/ants and circum- 
stances suggest; we may multiply, repeat, and 
enforce tliem with all importunity and earnest- 
ness ; we may urge every plea, and use all free- 
dom; we may be assured of a cordial welcome in 
so doing ; and we may confidently expect, that all 
our petitions will be answered and exceeded, in 
that sense and way which most conduce to oor 
real good.^ Thus we speak to our gracious God, 
in prayers, supplications, praises, and thanksgiv- 
ings, notwithstanding that w^e are '^ but sinful 
'' dust and ashes/'f And he speaks to us by his 
word, counselling, warning, instructing, encou- 
raging, or reproving us, and ** shewing us the way 
'' in which we should walk, and the thing which 
** we should do:" he evinces his regard to us by 
answering our prayers, and manifesting his care 
of us in numerous instances : he discovers his 
glorious perfections to us and gracious presence 
with us, and ** causes his goodness to pass before 
^' us:'' and he gives us sometimes even in deep 
afSiction, ^^a peace of God which passeth all un- 
'* derstanding, keeping our hearts and mind? 
*'* through Christ Jesus." For^* tnilj/ our fellow- 
^' ship is with the Father, and with hi^ Son Jesus 
^' Christ,^' whatever men may think or say of such 
pretensions: and this happy experience essen- 
tially differs from the unscriptural presumption of 
enthusiasts and hypocrites ; though strangers to 
such joys do and will confound them together. J 
Thus the believer, having returned to God, walks 
with him in his ordinances, commandments, and 
providential dispensations ; tastes his love in 
every comfort, submits to his wise and fatherly 
correction in every cross, and deems it his privi« 
lege to refer every thing to his will and glory : 
and the Lord walks with him, as his Companion^ 
Guard, and Guide through life, is with him in the 
valley of the shadow of death, and then takes him 
home to his more immediate presence. § 
* Eph. iii. 20. t Gen. xviii. 23—33. ^ 1 John i. 3. § Gen. v. 24. 



XVII.] hy the true Believer. £75 

6. The believer experiences the consolations of 

the Holy Spirit;, in proportion to his faith, simpii- 

city, diligence, and watchfulness. This holy Com- 
forter, who dwells in every believer, as in a tem- 
ple that he hath consecrated to hiinseif, irradiates 
the mind, by his sacred influences, to see the 
things that belong to the person, love, and salva- 
tion of Christ; and to know the blessings which. 
" are freely given him of God."^ He assists the 
memory in recollecting the words of the Saviour: 
and he invigorates faith, causes hope to abound, 
enlivens the mind with love and gratitude, and'' 
thus communicates a satisfying and sanctifying 
joy, the earnest and pledge of heavenly felicity^ 
This counterbalances all outward trials, dissipates 
sorrow, fortifies the soul against temptation, re- 
conciles it to suffering and self-denial, and ani- 
mates it for every service. It is the privilege of 
the believer, eiclusivelf/, to experience, relish, 
and value inch joys ; and to distinguish them from 
the joy of the hypocrite, which springs from igno- 
rance, pride, and presumption. We are, there- 
fore, exhorted ** to rejoice in the Lord always ;" 
and all our enfeebling dejection and sorrow are 
theconseqnences of living belov/ our privilege, and 
coming short of our duty, in this as well as in 
other respects. Especially we forfeit and mar 
this joy, when we ^' grieve the Spirit" by our mis- 
conduct, or quench his'holy influences by cleav- 
ing to the world, or by inexpedient self-iadal- 
genceif so that the apostle exhorts Christians, 
'*- not to be drunk with wine wherein is excess^,'" 
(from which others seek exhilaration and relief i\:i 
trouble,) " but to be filled with the Spirit.'"]; 

7. It is the believer's privilege ** to be kept hr 
^' the power of God, through faith unto salvation. V§ 
TTae actual comfort of this privilege must iadeed 
depend on our scriptural evidence that we are true 
believers; as other men can persevere in nothioff 

• John xvi. 15, 16. 1 Cor. ii. 11, IS* Eph. i. 17, 18. 

i Eph. iv. 30. 1 Thes. v. 19. t Eph. v. 13. J 1 Pel. 5. ^. 



276 On the Privileges enjoyed [ESSAY 

except either ungodliness or hypocrisy. So long*^ 
therefore, as any one doubts whether he be in- 
deed regenerate, he cannot fully take to himself 
the comfort of God's promises ; for he cannot A'/ioar 
that they belong* to him: and whatever tends to 
bring his character into suspicion, must proper* 
tionably interrupt his confident hope of final vic- 
tory and triumph ; which is orili/ intended to en- 
courage the valiant soldier, when strenuously re- 
sisting his enemies, and " fighting the good fight 
*' of faith." The words of our Lord, however, are 
decisive on the point in question. *' My sheep 
•y hear nay voice, and I know them, and they fol- 
^^ low me; and I give unto them eternal life ; and 
'* thei/ shall never perish ; neither shall ani/ one 
*^ pluck them out of my hand. My Father which 
^' gave them me is greater than all, and no one 
*^ (ov^si^) is able to pluck them out of my Fathers 
'' hand. I and my Father are One." "The water 
^' that 1 shall give him shall be in him a u'ell of 
*' zcafer springing up unto everlasting lifeJ^ *^ Fear 
** not, little flock, for it is your Father's good 
*' pleasure to give you the kingdom."^ The apos- 
tle also assures us, that nothing shall ever '* sepa- 
'* rate believers from the love of God in Christ ;"t 
and he enumerates a variety of those particulars 
which particularly endanger them in the most 
energetic and triumphant language, in confirma- 
tion of his doctrine. The Lord hath ** made with 
*' them an everlasting covenant," and hath en- 
gaged, that '* he will not turn away from them to 
*' do them good ; and that he will put his fear into 
'* their hearts, that thet/ shall not depart from 
^' him.*':]: And this covenant he hath ratified with 
a£i oath, for the strong consolation of the heirs of 
promise ; even the oath which he sware to Abra- 
ham, that in blessing he would bless him^ notwilh- 
stamiing all possible obstructions and objections. § 

* Luke xii. 52. John iv. 1 4. x. 27—50. t Rojn. Tiii. 35—39. 
^ 2 Sam. xxiii. 5. Jcr. xxxii. 38—40. Ps. ciil 17. Is. liv. 9^ 
10. 17. $ Heb. ti. 16— liJ. 



XVII.] hy the true Believer. 277 

Indeed, ^^ having chosen them in Christ before 
*' the foundation of the world," and quickened 
them by his grace *' when dead in sin;" it might 
reasonably be expected, that the same sovereign 
and everlasting mercy would influence him to keep 
them to complete salvation, by strength propor- 
tioned to all their trials and temptations. 

We might, likewise_, mention as separate pri- 
vileges, the assurance, that ** all things w ork to- 
^' gether for good to them that love God," and 
combine to promote their everlasting advantage, 
however painful or humiliating for the present; so 
that they are ^' more than conquerors" over all 
enemies, and are benefited by all their assaults ; 
that death is their friend, and that his dreaded 
stroke only liberates them from bondage, and so 
proves their greatest gain :* and that the Ever- 
LASTING God is their Portion, and their 
all-sufficient and all-satisfying felicity. 

But here silent contemplation best becomes us; 
and with this let us close these hints on a subject 
that is nearly inexhaustible. Enough has been said 
to shew, thattrue wisdom consists in leaving, ven- 
turing, or suffering, any thing to secure such ad- 
vantages ; and in giving diligence to possess the 
assurance that they belong to us : that, if we lived 
up to our privileges, " the joy of the Lord would 
** be our strength" for every service; and our 
clieerfulness and conscientiousness would concur 
in *' adorning the doctrine of God our Saviour:*' 
and that our dejections arise, not from our reli- 
gion, but from our want of more faith, hope, love, 
and all those things in which true godliness con* 
sists. 

* Kom. viii, 28—31 . 1 Cor. x v. 55—58. 



278 



ESSAY XVIII. 

On the Disposition and Character peculiar to ihi 
true Believer, 

When oar Lord concluded his pathetic exhorta- 
tions to his disconsolate disciples, just before his 
crucifixion, by a comprehensive prayer for them ; 
he made this one of his petitions to the Father in 
their behalf, *' Sanctify them through thy truth ; 
** thy word is truth r""^ and the Scriptures always 
represent divine truth, as the seed in the believer's 
heart of every holy disposition; the graft through 
which ** the tree is made good and its fruit good ;'' 
and the mould inio which the soul is cast, and froiu; 
which it receives its form and exact impression, 
as the metal is fashioned by the artist's skill :f so 
that we are not only '\justified by faith,'' but also 
''sanctified by faith ^4: The doctrine of Christ 
dwells in the regenerate soul, as an operative trans- 
forming principle, producing a peculiar state of 
the judgment, disposition, and ailectioDS, in pro- 
portion to the degree in which it is understood and 
believed. This may properly be called the Chris- 
tian temper. It is the exact counterpart of the 
truths by which it is produced ; it discriminates 
the real believer from all other men ; and it con- 
stitutes the standard of our proficiency in vital 
godliness, of our *' growth in grace, and in the 
"knowledge of our Lord and Saviour Jesus 
"Christ." Alas! a great parr of the acquaintance 
which most of us have formed with the truths ot 
revelation is merely notional: and if we do not 
perceive the genuine nature and tendency of the 
doctrines to which we assent, they must fail to 

• John xvii. 17—19. t Rom. vi. 17. % Acts xxvi. 18. 



On the Dispostion of the Believers 279 
exert their transforming eiiicacy rtpon otir hearts. 
Thus ^' knowledge puffeth up," even ^vhen the 
things known are evidently suited to produce the 
deepest humility ; and though they never fail lo 
have this effect, where they are received by a liv- 
ing faith as the nutriment and medicine of the 
soul. It may therefore be proper to consider more 
particularly those dispositions and affections which 
constitute the appropriate temper and character 
of the true believer ; adverting, as we proceed, 
to the truths by which they are produced and nou- 
rished ; and endeavouring to distinguish between 
the lamented failures and imperfections of the 
^upright, and the allowed and indulged evils of the 
mere hypocrite or self-deceiver. 

1. Humility may be considered as most essen- 
tial to the Christian temper, and as radical to every 
part of it. The believer's principles continually 
present to his mind the greatness and majesty of 
God, and the comparative meanness of all crea- 
tures ; which cannot fail to abate his natural pro- 
pensity to self-importance and self-exaltation, and 
to make him fee! himself to be as nothing before 
the infinite Creator. Having received his being 
and all he possesses from the hand of God, and 
holding every thing in the most absolute depend- 
ence on him, he cannot consistently *' glory as 
** though he had not received themV He knows 
that every benefit lays him under obligation; that 
every talent demands a proportionable improve- 
ment ; and that he must shortly be removed from 
his stewardship, and required to give an account 
of it : and he is conscious, that he has not been 
duly faithful to his trust, or properly improved the 
talents committed to his charge. This teaches 
him, that all those things of which he has been 
tempted to be proud, ought to cover him with 
shame, and increase his humility ; for they have 
all proved occasions of additional transgression, 
and thus called upon him to repent, and deprecate 
the wrath of his offended Lord. 



280 On (he Disposition and Character [essay 
His principles also lead him to compare bis 
conduct with the perfect law of God, and notwitfi 
the examples and maxims of this sinfnl world ; 
and to condemn every deviation from that strict 
and spiritual rule, even in thought, or inclination, 
as sin, and as deserving the divine displeasure and 
abhorrence : so that every part of his past and 
present behaviour suggests to him reasons for self- 
abasement; for sin mixes with and defiles even his 
best duties, and he feels his need of repentance, 
of mercy, and of the atoning blood, in every ac- 
tion of his life. He is deeply convinced, that ** it 
*• is of the Lord's mercies he is not consumed ;" all 
his hopes of acceptance and happiness spring from 
faith in the Lamb of God and his expiatory sacri- 
fice; and he receives every con^fort, not only as 
the gift of God's bounty, but as purchased by his 
Redeemer for a hell-deserving sinner ; and how 
can he, who lives under the influence of these 
principles, be proud of his possessions or attain^ 
ments ? He dares not venture even to the mercy- 
seat of a forgiving God, except in the name of his 
beloved Son; and be deems it an invaluable favour 
that he may be allowed thus to pray for mercy and 
salvation. Indeed he cannot in general but per- 
ceive that he differs from ungodly men, and from 
himself in former years ; bathe knows that this 
difference is the effect of a divine influence on his 
mind: so that he sees abundant reason for thank- 
fulness, but none for pride and self-complacency. 
Nay, he is sensible that he has been kept from 
the gross immoralities which render numbers 
equally mischievous and wretched, by a divine 
interposition, in various ways restraining himfrom 
listening to temptation, or following the devices 
of his own heart ; so that his preservation from 
the most destructive enormities is rather an occa- 
sion for gratitude, than for self-preference ; whilst 
his misconduct in less scandalous instances seems 
to him to be baser, when compared with his ad« 



XVIII.] peculiar to the true Believer, 281 

vantages, than the crimes cf the unhappy out- 
casts from human society. » 

As he, frequently and carefully, views himself 
in the glass of the holy law, and diligently com- 
pares his whole behaviour with the perfect exam- 
pie of Christ ; as he attentively considers his ob- 
ligations and opportunities, and examines strictly 
his motives, affections, thoughts, words, and ac- 
tions; and as he is severe in judging himself, and 
candid in estimating the conduct of his brethren : 
so he is unavoidably led, in his best hours, to 
** esteem others better than himself," and 'Mn ho- 
** nour to prefer them/'^ Thus he is habitually 
disposed to take the lowest place, instead of am- 
bitiously aspiring to pre-eminence ; for this 
haughty spirit always results from the want of 
consistency with evangelical principles. He is 
also accustomed to entertain a deep sense of his 
own ignorance and proneness to mistake; for his 
experience and observation confirm the declara- 
tions of Scripture in this respect: hence originates 
ti teachable disposition ; a v.illingness to '^ receive 
'^ the kingdom of God as a little child," and '* to 
'* become a fool" in order to obtain true wisdom. 
The most eminent saints have, therefore, always 
most sensibly felt and frankly owned, their want 
of wisdom ; and been most ready to ask it of 
Godjf and to enquire his will at every step, with 
the greatest simplicity and fervour. And though 
the well-instructed believer will not '' call any 
*' man father upon earth," or implicitly adopt all 
the instructions of any uninspired person, but will 
bring every opinion and counsel to the touchstone 
of God's word; yet he will be always learning, 
even from his inferiors, his enemies, or false ac- 
cusers; being glad of a little additional light on 
his path from any quarter. And whilst he consi- 
ders the written word as the complete rule of truth 
and duty, and decidedly rejects both the traditions 
of men and the effusions of enthusiasm ; he will 

* Kora. xil. 10. ?hiL ii. 3. t Jam. i. 5, 



282 On the Dispositiou and Character [ESSAY 
feel his need of divine teaching to prepare his 
mind for receiving and- using the light of revela- 
lion, whatever means he employs in order to im- 
derstand it; and will continue a learner to the 
end of his days, as his only security against the 
artifices of Satan and the devices of false teachers. 
in like manner, the consistent Christian is hum- 
bly sensible of his own rcea/cness ; and, when acta- 
ally influenced by his principles, he will not dare 
to say, '* Though all men deny thee, yet %ri!! not 
** I;'' but rather, ** Hold ihou me up, and I shall 
** be safe ;' ^' Lead me not into temptation ;*' 
** Hold up my goings in thy ways, that my foot^ 
'* steps slip not." Experience has convinced him, 
** that when he is weak, then is he strong ;* and 
that ** when he thinks he stands," he has most 
cause to *^ take heed lest he should fall :" so that 
he is conscious he has no power in himself, either 
to resist temptations, endure tribulations, face 
dangers, or perform duties ; and that he can only 
** be strong in the Lord, and in the power of his 
•* might. '^ Thus simplicity of dependence on 
God for teaching, assistance, protection, forgive- 
ness, acceptance, sanctification, final persever- 
ance, and complete salvation, are produced and 
maintained : he becomes more and more poo7' in 
spirit J and a constant pensioner on the Lord in all 
circumstances and on all occasions. — Indeed even 
this peculiarity of the true believer partakes of 
that imperfection which pervades his whole cha- 
racter; and he often betrays, and is ^' humbled 
•* for,, the pride of his heart," and continually la- 
ments his proneness to seU-exaltation : yet, all 
^' boasting is'' habitually ** excluded'* from his 
heart and lips ; with self-preference, self-admira- 
tion, and contempt of others. In short, all the 
varied workings of ambition, arrogance, insolence, 
vain-glory, and envy, with the numerous evils of 
which pride is the prolific parent, are hated, op- 
posed, mortified, and crucilied ; and a lowly, cou- 
* % Cor. »U. 9. 10. Eph, vi, 10. Phil, iv, 13. 



xviii.] peculiar to the true Belien^er, 283 

trite, and submissive spirit is gradually formed^ 
both ill respect of God, his brethren, and his 
neighbours. Every part of the Christian temper 
and character depends on this, and springs from 
it as from its proper root : and that person is 
Bot much conversant with the Scriptures, who has 
not observed, that more is there spoken of this 
disposition of mind, and that more encouraging 
promises are made to it, that any other part of 
that *Mioliness, without which no man shail see 
** the Lord :'* for, *^ He resisteth the proud, and 
*' giveth grace to the humble."* Ail notions^ 
gifts, and experiences, therefore, which consist 
with prevailing and habitual pride, ambition, self- 
exaltation, boasting, and contempt of others, are 
radically defective ; and give cause to suspect that 
they are wholly detached from the power of gcdli- 
ness, and the special grace of the regenerating 
Spirit of Christ, however splendid they may ap- 
pear in the eyes of superficial observers. 

2. Another essential branch of the Christian 
temper may be comprised in the word suhmisuon, 
•* Submit yourselves to God,'^ says the apostle ; 
and that view of the divine perfections, law, go- 
vernment, and grace, which springs from evange- 
lical principles, tends to counteract and crucify 
the seli-will and desire of independence, which 
predominate in our fallen nalure, and are the 
source of all our rebellion against our Maker. 
This submission is diametrically opposite to the 
disposition of men in general ; and ia its fall ex- 
tent, cannot be produced by any other principles 
than those of the Holy Scriptures. The efHcacy 
of divine truth upon the believing mind tends to 
produce a willingness to submit the luiderstrinding 
to the teaching of God : and, instead of hankering 
after the forbidden fruit of the tree of knowledge, 
or accounting it more pleasant to discover matters 
for ourselves by the sufficiency of our own powers ; 
it leads us to submit, as the scholar to his tutor, to 

* U, Ivii. 15. ixvi. 2. Luke xviii. 14. Jam, iv. 6. X Pet. v. 5> 



284 On the Dlsposiiton and Character [ESSAY' 
believe what the Lord testifies, and to rest satis- 
fied with it; leaving secret things which belong to 
him, and thankfully using revealed things as the 
** light of our feet, and the lantern of our paths.'' 
The same principles tend to produce submission to 
the zdll and authority of God, deeming his service 
perfect freedam, '^ his commandments not griev-^ 
** ous," his yoke easy, and his ways the paths of 
peace and pleasantness. — Submission to his righte* 
eousness springs from the same source ; and the 
man who truly believes the word of God, will 
gradually become more and more unreserved in 
allowing his justice in the sentence of condemna- 
tion which he hath passed upon sinners in general, 
and upon him in particular. In consequence of 
this he will also submit to his sovereign wisdom and ^ 
righteousness^ in the appointed method of saving 
sinners, and in all things relating to it : whilst 
unbelief leads men, in proportion as it prevail,. 
to make such objections as involve the*iiu)st dar- 
ing blasphemy. This will also be connected with 
submission to God in respect of his iojstituted ordi" 
nances J as means of grace appointed to be made 
elFicacious by his blessing ; and as acts of worship- 
by which we are required to render to him, in a 
measure, ** the honour due to his name." — And 
finally, the same principles tend to produce habi- 
tual 5//6/?2/55iow to his providence in respect of our: 
outward situation and provision ; and of those 
appointments and regulations, by which he hath 
been pleased to restrain vice, and to promote 
peace and good order in human society ;/' giving" 
** Uonour to whom honour is due,'' *' and submit- 
*Vting to every ordinance of man for the-Lord s- 
*' sake/' — This submission is a duty of vast ex- 
teat: and the disposition habitually to aim at it, 
and, when we have failed, to retui'n to it in 
every particular, is peculiar to those who are 
born of God; while all the opposition of our 
hearts to it arises fron the remaining pride and 
self- will of our fallen, nature^ and is a proof tbat 



xriii.] peculiar to ike true Believer. 285 

we have not hitherto been fully influenced by our 
principles. 

Qxxi patience, resignation^ contentment, ^nd ac" 
quiescence in the ztili of God respecting us, consti- 
tute so important a part of the Christian temper, 
that they require a more particular consideration: 
and, when genuine, they are so invariably con- 
nected with submission to God in all other re- 
spects, that, wherever any appearances of them 
are found wholly separated from it, we may be 
sure they are mere counterfeits, the result of na- 
tural insensibility, affected apathy, thoughtless 
indalence, or presumptuous obduracy. Evange- 
lical principles, by inculcating the doctrine of 
our entire unworthiness, effectually induce the 
conviction, that we all enjoy more tlian we de- 
serve, and suffer less than what is dwe to our sins; 
so that, as far as we are influenced by them, they 
must silence our rebellious murmurs and repin- 
ings against God. They lead us likewise entirely 
to trace every event to his appointment, as the 
first cause of all our trials; that thus they tend 
directly to counteract our propensity to despise 
his cbastenings, or to vent our uneasiness under 
trouble, by expressions of auger against instru- 
ments and second causes. They likewise give us 
such a ground for confidence in the mercy, truth, 
power, and love of God, and for the animating^ 
hope of future happiness, as suffices to support 
the soul, and to preserve us from fainting or de- 
sponding under divine rebukes : whilst the per- 
suasion that infinite wisdom and everlasting love 
Jhave chosen, and will overrule, every event for 
our more important good, is suited to produce a 
rational, rei'lecting, and abiding acquiescence in 
the will of our heavenly Father. The Lord has 
many wise and kind reasons for allotting to his 
people such things as they would never have 
chosen for themselves : and if they knew the whole 
intent of his most painful dispensations, they 
would certainly approve of them; for every 



286 On the Disposition and CJiarader [ESSAY 
aSiclion is medicinal to the soul, and condacive 
to sanctification. Thus the Christian's principle* 
lead liim to consider his station, abode, employ ~ 
ment, provision, trials, losses, disappointments, 
and vexations, as '' the vfiil of God concerning 
** liim ;" and this induces him to acquiesce in them. 
He learns in the school of Christ, '' in whatever 
** state he is, therewith to be content ;" and, as 
far as he acts consistently with his judgment, he 
^iews every dispensation in a favourable lights 
and realizes the paradox, ^' sorrowful, yet always 
** rejoicing." He seeks comfort from God, when 
other comforts are withdrawn: and he is taught 
ta wait his time for deliverance, by *' patient con- 
•* tinuaoce in well doing;'' without using any sinful 
expedients, or deserting his path or his work to 
escape the cross. He looks for trouble as long as 
he continues on earth : he esteems sin to be a 
greater evil than affliction : and in the character, 
ioiferings, patience, and glory of his divine Sa* 
viour, he finds every instruction explained, and 
every argument enforced, by which resignation^ 
confidence in God, and joy in tribulations, are in- 
culcated. Indeed in this, as in ail othet- respects, 
the believer is conscious that he comes far short of 
his perfect rule and example; and this covers him 
Willi shame, and excites his earnest prayers for 
mercy and grace: but his views tend to render 
bim cheerful at all times and in all circumstances; 
8is tbey give the fullest assurance tbat every event 
will conduce to the final and eternal good of all 
who love God. So that all the discouragement, 
despondency, and disquietude of religious personn 
spring from other causes, and are directly con- 
trary to their principles. A humble confidence in 
God, in respect of the future, is also of great im- 
portance ; but this has been particularly consi- 
dered as one of the believer s privileges,^ and need 
not further be discussed in this place: for indeed, 
t)ur duties and our privileges are seldom more 



XYiii.] peculiar to the true Believer. 287 

distinct, than the same object viewed in different 
lights, or the same idea expressed by different 
terms. 

3. The fear of God is another branch of the 
Christian temper, which evidently results from the 
principles of revelation. There is indeed a slavish 
*^ fear which hath torment/' and which is *' cast 
•^ out" by holy love, as far as it prevails:* but we 
here speak of that reverential fear of the divine 
majesty, authority, holiness, and glory, which 
produces solemn awe, humble adoration, and a 
serious reflecting frame of mind ; which leads a 
man habitually to act as in the presence of the 
all-seeing and heart-searching God, and influ- 
ences him to universal conscientiousness, even in 
his most secret actions, and in respect of his in- 
most thoughts ; which teaches him to regard with 
profound veneration the name, word, works, coun- 
sels, decrees, and judgments of the Lord ; which 
helps to constitute the upright spiritual worship- 
per in all his ordinances ; and which induces the 
believer to fear the frown, and desire the favour, 
of God, above all other things. This 'Mear of 
*^ God 'is the effect of special grace, grows in har- 
mony with holy love, and will be perfected with 
it, when the Christian shall join the company and- 
worship of Seraphim before the throne.f Every 
truth of revelation concurs in giving us those 
'views of God and of ourselves that are suited to 
produce this revereNiial spirit.: the total want of 
•it, therefore, must evince that the high affections 
of many persons are false, and their overbearing 
^confidence unwarranted ; and that man must b© 
fery imperfectly acquainted with evangelical 
principles, or but partially influenced by them, 
"who is greatly deficient in it. 

4. T/ie love of God is essential to the Christiaa 
temper : but it must be briefly discussed in this 
place ; as in many things it coincides with the 
first table of the law, v/hich has been already -ex- 

• i John i7. 18. t Pa. Uxsix. 7. h. vi. 1—8. Heb. xii. 28r 



288 On the Disposition and Character [ESSAY 
plained.'^ The truths of the gospel, when received 
by living" faith into the regenerate heart, are won- 
derfully suited to excite and increase admiring 
love of the divine perfections, as displayed in all 
the works of God, but especially in that of re- 
demption by Jesus Christ ; and hence arise fervent 
desires after that felicity which is found in con- 
templating his glory and enjoying his love. The 
soul begins ** to be athirst for God ;" and in pro* 
portion to the prevalence of this holy affection for 
the Supreme Good, all inferior objects lose their 
attractions : so that, when the believer fears lest 
he should not obtain the happiness of the beatific 
vision, but should at last be banished from the 
presence of God, he can take no pleasure ia 
w^orldly prosperity: when his communion with him 
is interrupted, all other joys seem insipid; butthe 
light of His countenance gilds every object, alle- 
viates every trouble, and enhances every comfort. 
Lively gratitude for mercies, inestimable, inex- 
pressible, and unmerited, keeps pace with his hope 
of acceptance ; and he cannot but most earnestly 
enquire, '^ What he shall render to the Lord for 
** all his benefits ?" The same views produce zeal 
for the glory of God and the honour of the gospel : 
and the believer is habitually disposed to consider 
what effect his conduct may have on the minds of 
men in this respect ; whence humiliatiou, circum- 
spection, and care to improve his talents, must 
always arise. — In all these affections and disposi- 
tions there will be a particular regard to the Per- 
son of Christ, as One with the Father and the 
divine Spirit, and the equal Object of all love, 
tjonfidence, honour, gratitude, and adoration ;i- 
and an habitual disposition to meditate on his suf- 
ferings and love; to rejoice in his exaltation, and 
in the success of his gospel ; and to desire that his 
name should every where be known, trusted, and 
loved, and that his people should prosper and be 
happy. This love of Christ is the grand con- 

♦ Kssay IV. t Essays VI. VII. XIII, 



XVIII.] peculiar to the true Believer. 289 

straining principle of all evangelical obedience, 
and devoted subjection to him who bought us with 
his blood : and the several dispositions towards 
God, which have been enumerated, constitute the 
spirit of adoption ; for when we have in this man- 
ner the temper of children towards God, the Holy 
Spirit bears witness, according to the Scripture, 
that he is our Father, and that we are his sons 
and daughters, the regenerated and adopted heirs 
of his heavenly inheritance. 

5. The true believer is spiritually minded: that 
is, he is disposed to seek his happiness in spiritual 
things, because he is capable of relishing and de- 
lighting in them. Other men may have a task of 
religion; but the world is their element, in which 
they live as much as their consciences will allow 
them : whereas the believer '* has tasted that the 
'* Lord is gracious :'' ** he remembers his love 
^^ more than wine;" and *^ his soul has been sa- 
^* tisfied, as with marrow and fatness, whilst he 
" praised the Lord with joyful lips." Li propor- 
tion, therefore, as he acts consistently with his 
principles, he either finds joy and pleasure in 
communion with God and in doing his will, or else 
he mourns after him. He feels that he must be 
miserable, unless *' God, his exceeding joy," vouch- 
safe to make him happy: he separates from many 
companies and pursuits, to spend his time in his 
closet, in the house of God, or in the communion 
of the saints; not only from a sense of duty, but 
in order to enjoy his most valued pleasures, and 
to avoid w'batever may interrupt them ; and when 
he cannot find comfort in this way, and is tempted 
to seek it in the world, he is ready to say, '* Lord, 
** to whom shall I go? thou hast the words of eternal 
^' life." This is an essential part of the Christian 
temper; for, all attachment to worldly trifles arises 
from our not being duly influenced by our princi- 
ples ; and as far as v/e act consistently, we shall 
attend to the lawful concerns, and use the allowed 
comforts of life, in a sanctified and holy manner. 





290 On the Disposition and Character [essay 
But a very copious subject yet remains: the 
temper of the believer towards his brethren and 
jieigbbours is equally worthy of our attention. 
Many things indeed, which might be here ad- 
duced, will occur to us when relative duties come 
under consideration. It is, however, too copious 
and important a topic to be comprised in a very 
small compass : it will therefore be more expe- 
dient to continue the subject in another Essay, 
and to conclude at present with some brief obser- 
vations on what hath been said. 

1. Then; Every attentive and impartial reader 
must perceive, even from this imperfect sketch, 
that revelation is j^;i«cz/)fl/(y intended to lead meti 
to proper thoughts of God, and suitable disposi- 
tions and affections towards hira. They, who sup- 
pose the precepts, which relate to the conduct of 
men towards one another, to be the most import- 
ant and valuable part of Scripture, certainly mis- 
take the leading intent of it; for, godliness, (or a 
disposition to behave towards God according to 
the glory of his perfections, and our relations and 
obligations to him,) is the first object, both in the 
commandments of the law, and in the doctrines 
and promises of the gospel; and the sins, against 
which the Lord always expresses the most vehe- 
ment indignation,(such as atheism, idolatry, apos- 
tacy, unbelief, enmity against him, contempt and 
forgetfulness of him, profaneness and blasphemy,) 
may be habitually committed by men of good mo- 
ral character, who from selfish principles are ho- 
nest, sincere, benevolent, temperate, and peace- 
able. These things, however, will not excuse the 
hatred and neglect of their infinitely glorious Cre- 
ator and Benefactor. Indeed a man cannot be 
godly who is not moral; because we are required 
to express our regard to God, by behaving well 
to our brethren and neighbours : but he may be 
moral, ^s far as his outward conduct towards men 
is concerned, and yet be destitute of godliness. 

2, The principle value even of divine truth con* 



XVIII.] TpecuJiar to the true Believer. 291 

sistsinits sanctifying efficacy on the mind. Many 
^' imprison the truth in unrighteousness :" even the 
doctrines of the gospel are often professed and 
contended for, with such arrogance, irreverence, 
and fierceness, that it is plain they are not princi- 
ples in the heart meliorating the disposition; but 
mere notions in the understanding, serving as an 
occasion of gratifying malignant passions, advan- 
cing worldly interests, or rendering men conspi- 
cuous amongst their neighbours: and sensible 
persons observing this, in:ibibe strong and fatal 
prejudices against the truth, through the manifest 
misconduct of such advocates for it. 

3. Even the smallest degree, in w4iicb the doc- 
trines of the gospel operate as principles, trans- 
forming the soul into their holy nature, suffices to 
prove that they have been received with a mea- 
sure of living faith : yet the Lord hath so arranged 
his plan, that various circumstances concur, in 
preventing the believer from deriving a strong 
scriptural assurance from ix feeble effect of truth 
upon his mind. But in proportion as our princi- 
ples induce us habitually to '^ exercise ourselves 
•^ unto godliness," the certainty of the change be- 
comes evident, our faith is proved to be living and 
to ^^ work by love," and ** the Holy Spirit thus 
*^ witnesses with our spirits that we are the chil- 
^' dren of God :" yet this generally connects with 
deep humiliation for the small degree in which we 
are sanctified. 

4. Finally, our rule is perfect, and grace teaches 
us to aim at perfection : but we are still in a state 
of warfare and imperfection, in which *^ repent- 
*^ ance towards God and faith in our Lord Jesus 
^^ Christ,*' will continue to be necessary. *' Bless- 
^^ ed,'' then, '' are they, who hunger and thirst 
*' after righteousness : for they," and they only^ 
'' shall be" eternally '' satisfied/' 



o 2 



:292 



ESSAY XIX. 

The Subject continued. 

In stating with brevity, yet with some degree of 
precision, the peculiarities of the Christian temper 
and character, as produced, under the powerful 
influences of the Holy Spirit, from the seed of di- 
vine truth received into the heart by living faith, 
\ve shall sometimes be led to deduce coincident 
parts of them from different principles ; somethings 
therefore which were touched upon in the former 
Essay, may be here again resumed in another 
connexion. This will especially be perceived in 
relation to that subject with which 1 shall intro- 
duce the delineation of the Christian temper, as it 
more particularly respects cur brethren and 
neighbours ; viz. 

1. Indifference to the zcorld and the things of the 
zcorld\^ Patience, contentment, gratitude, and 
cheerfulness have been shewn to be the genuine 
effect of that confidence in God and submission 
to his will, which arise from a real belief of the 
doctrines contained in the hoiy Scriptures : but 
they receive a collateral support also from just 
views of the vanity of all eartWy things, and the 
importance of eternity ; whilst these are likewise 
essential to a proper frame of mind and tenor of 
conduct towards our neighbours. For what is 
most productive of immoraiily and mischief among 
mankind? Does not an iuordinate eagerness in the 
puj'suit of z&orld/j/ ohjects occasion ix vast propor- 
tion of the crimes and miseries that fill the earth ? 
tbis has not only led men idoiatrously to forsake 
.God, and wilfully to rebel against him ; but it has 

* 1 Jobnii. 15— 17. 



On the Dispostlon of the Believer. 2SS 
also prompted them to become the oppressors and 
murderers of each other, in every age and nation; 
and thus to fill the earth with '^ lamentation, and 
*' mourning, and vroe/' Nor can.it reasonably be 
expected that any euectiial remedy will ever be 
applied to these evils ; unless men can be generallj 
convinced, that the objects of their fierce conten- 
tions are mere '* vanity and vexation of spirit," 
and that nobler blessings are attainable. This has 
been so obvious to men of reflection, that many 
sects of philosophers, and the inventors of various 
superstitions, have in this respect manifestly pro- 
posed the same end as Christianity does: but the 
means have been so injudicious and inadequate^ 
that they have onlv taught men to sacrifice one 
evil propensity to another ; and to restrain sensu- 
ality, or avarice, that they might more advantage- 
ously gratify the lust of dominion, or thirst for 
human applause. 

But when the apostle exclaimed, ^' God forbid 
*' that I should glory save in the cross of our Lord 
*^ Jesus Christ;" he subjoined, ^* Ijj/ whom the 
^* world is crucified unto me, and I unto the 
*' world.''* The world and every thing in it ; even 
** the lust of the flesh, the lust of the eye, and the 
'* pride of life;" and whatever was suited to grar 
tify the appetites, the senses, the avarice, the am- 
bition, or the vain-glory of man, seemed to him no 
more attractive, than the distorted defiled counte- 
nance of a crucified malefactor ; while he was also 
entirely willing to be looked upon by all worldly 
men, with that contempt, pity, or aversionwhicii 
such an object is suited to inspire. Indeed, the 
doctrines that relate to the incarnation of Christ; 
the birth of Emmanuel in a stable; his obscure 
education, and life of labour till he entered on his 
public ministry ; his subsequent poverty, hardship, 
reproach, and suifering, till he expired a sinless 
sacrifice on the cross ; together with the circum- 
staaces of his followers^ and the treatment which 

* Gal. yL 14. 



294 On the Disposition and Character [ESSAY 
they met with, are directly suited to mortify every 
corrupt affection of the human heart, and to create 
an indifference about all those objects which un- 
believers idolize. The doctrine of the cross, when 
spiritually understood, gives us such a view of the 
deplorable condition into which sin hath plunged 
our species, and of the hopeless misery to which 
the most prosperous ungodly man is every moment 
exposed, as must tend to lower all earthly distinc- 
tions in the believer's estimation ; and to break the 
fatal association in his mind, between the ideas of 
happiness and of worldly prosperity: for he can- 
not but see that a confluence of all earthly com- 
forts avails not to preserve the possessor from 
death and hell, or even to keep off' the dread of 
them. That near view likewise, which faith pre- 
sents to the mind, of the reality and speedy ap- 
proach of an eternal and unchangeable state, can- 
not but damp his ardour and abate his assiduity^ 
in pursuing those things which must so soon be 
left for ever; whilst the substantial possessions, 
the incorruptible honoars, and the unalloyed plea- 
sures, which are proposed to his hope, tend to 
draw off his affections from '' things on the earth/* 
and to fix them *^ on things above, where Christ 
^* siileth on the right hand of God."^ For, as this 
globe appears to us, who live on its surface, to be 
very unequal by the interchange of mountains and 
vallies ; yet, could we rise above it and view these 
at a distance, such inequalities would appear in- 
considerable compared with its vast magnitude ; 
and as we looked down upon it from a still greater 
and greater distance, they would by degrees en- 
tirely vanish from our sight: so, to the carnal 
mind, the difference between rich and poor, prince 
and beggar, seems immense; but, in proportion 
as our judgment and affections become spiritual, 
the disparity diminishes, till the distinction seems, 
wholly to disappear. All are sinners and mortals ; 
all must stand before the impartial tribunal of 

* 2 Cor. iv. 18. Col. iii. 1—4. 



XIX.] peculiar to the true Believer, 295 

God; aU are under coiidemaation according* to 
tlie law ; all are invited to accept of the sahatiou 
ot'the gospel; and all must be eternally happy or 
miserable, as they are found in the company of 
believers, or of unbelievers. Thus, indifference 
to the world and its honours, friendship, wealth, 
decorations, pomp, splendor, and indulgences, 
whether of the senses, the appetites, or the pas- 
sions of the mind, is the genuine result of evange- 
lical principles : it is uniformly proportioned to 
the degree in which we are really influenced by 
them : and every tendency to covetousness, am« 
bition, or vain-glory ; and all dissatisfaction with 
a mean or precarious provision, or the desire of 
things more elegant or luxurious than those which 
Providence has allotted to us, is a proof that we 
are not fully cast into the mould of the truths 
which we profess. A Christian is a stranger and 
a pilgrim upon earth: he wants accommodation 
during his alDode in this foreign hand and his jour- 
ney to his heavenly home; and he cannot but pre- 
fer things pleasant to those which are painful: yet 
this is not his object, nor can he consistentlij loiter, 
turn aside, or disquiet himself about such mat- 
ters ; much less can he *' seek great things'' at the 
expence of disobeying his Lord, disgracing his 
own character, or interrupting his own comforts. 
There is indeed a certain place assigned to him in 
society ; and perhaps he cannot fill this place with 
propriety, without many externals which are of 
little value, and yvhich many of his brethren have 
not: but he cannot consistently glory or rejoice in 
them, or prefer himself to others on that account ; 
nay, he will rather deem them snares and encum- 
brances, which m,ay retard his course, and seduce 
him into conformity to the world. His duty may 
also call him to fill up a superior situation in soci- 
ety, and to possess authority or wealth, as the 
steward of God for the good of others ; or he may 
be engaged in any lawful business : but his prin- 
ciples will render him superior to the loye of the 



298 On the Disposition and Character [ESSAY 
world, and teach him moderation, both in the 
pursuit of apparent advantages^ and in the use of 
his possessions ; they vfill dispose him to abstain 
from many things, which others in similar situa- 
tions seize upon or indulge in, to shun what others 
deem desirable, and to consider the concessions 
which he makes to the customs of society, rather 
as a cross than as a satisfaction. Christianity, 
indeed, is very far from confounding the different 
ranks and orders in the community ; and it does 
not at all countenance self-invented austerities, or 
a morose rejection of the rational comforts and 
satisfactions of life ; for the Lord '^ hath given us 
^' all things richly to enjoy:" but it teaches us to 
*^ be satisied with such things as w^e have," if 
these be merely *' food and raiment," though the 
meanest and most scanty ; to refrain from every 
thing inexpedient, as well as from whatever js 
unlawful; and not to put any interest or indul* 
gence in competition with the peace and comfort 
of our weakest brother. It instructs us to consi- 
der no earthly distinction, as our riches, adorning, 
honour, or pleasure ; but to use all things as 
strangers that are about to leave them ; to do all 
as the Lord's servants, and to improve every ad- 
vantage as his stewards ; and thus *' whether we 
** eat or drink, or whatever we do, to do all to the 
** glory of God." Whenever these ends require 
it, we are called upon to deny ourselves, to forsake 
all, to act as if we hated our dearest relatives ; to 
part with every earthly possession, to take up our 
cross, and even to lay down our lives for the sake 
of him who died for us and rose again : and he has 
expressly declared, that without this disposition, 
purpose, and conduct, we cannot be his disciples; 
and has given motives and assurances sufficient 
to encourage us to make all these sacrifices with 
cheerfulness.^ ** Seek ye first," says he, '* the 
** kingdom of God and his righteousness, and all 

* Matt. xvi. 24—26. xix. 29. Luke xviii. 25—30, 1 Cor.Tili., 
12, 13. ». 31. Heb.xiu. 5,6. 



xix.] peculiar to the true Believer. 297 

" these thing's shall be added unto you :"^' aiid he 
has given us a warrant to trust him in the palh of 
duty, both in respect of ourselves and of ail that 
belong to us. 

Our principles likewise teach us to consider this 
world as a barren land, and a scene of trouble, and 
to expect no rest in it ; to take things as we find 
them, (except as the duty of our station may be 
concerned ;)and not to be anxious about our condi- 
tion, though we be poor or even enslaved ; because 
*' the fashion of this world passelh away."f All 
discontent in obscure and indigent circumstances, 
as well as insolence in prosperity; all -envy of the 
j'ich or renowned ; all coveting or hankering after 
somewhat greater, easier, or more abundant ; ail 
eagerness in pursuing and seeking after worldly 
advantages; all sanguine expeclations of those 
changes, by which carnal men fancy that the 
blanks of this world's lottery may become prizes ; 
all inclination to spend more than we can afford 
in things not absolutely necessary, or to appear 
above our rank in raiment, habitations^ furniture, 
or table, and to incur debts by thus emulating our 
superiors ; all that shame, which we are apt to 
feel at the discovery even of honest frugal po- 
verty ; all our reluctance to leave our children to 
earn their bread by menial labour, if God be 
pleased so to appoint it; and a great many other 
things which we witness around us, and may be 
conscious of in ourselves, are manifest deviations 
from the. spirit of Christianity, inconsistent with 
the principles of the gospel, and productive of 
very many evil consequences. It does not indeed 
follow that such persons, as manifest a degree of 
these carnal propensities, are insincere in their 
profession ; but it proves^ that they have but par- 
tially understood the tendency, and experienced 
the efficacy, of the truth. And if any who con- 
tend for evangelical doctrines, are wholly stran- 

♦ Malt. vi. 31—34. Luke xil. 22—34. 
t 1 Cor. vii. 21—25. 29—31. 

5 



298 On the Deposition and Character [essay 
gers to this '* crucifixion to the world/' and treat 
such subjects as low and legal \ without doubt 
their faith is dead and their hope presumptuous : 
for all true Chrislians lament and mourn, that they 
are no more mortified to the world, and indifferent 
about its perishing trifles. 

2. Benevolence, or philanthropy, is an eminent 
branch of the Christian temper. The law of 
'' loving our neighbour as ourselves" is written in 
the heart of every regenerate person ; and it i.^ 
constantly referred to, in the New Testament, as 
the believer's rule of conduct towards all men. 
Our Lord has beautifully illustrated its extensive 
meaning, in the parable, or narrative, of the good 
wSamaritan; and he exemplified it in his beneficent 
life, and by dying for us when we were strangers 
and enemies. Every man, of whatever nation, 
complexion, or religion, he may be, is our neigh'- 
hour^ whom we are commanded to love as our- 
stives, and to whom we ought to behave as w^e 
would he should act towards us : and this is the 
substance of the second table of the law."^^ The 
troths of the gospel also, respecting the worth of 
immortal souls, the ruined state of the whole hu- 
man species, the sovereignty and freeness of di- 
vine grace, the infinite sufficiency of the redemp- 
tion of Christ, the love of the ** Father in sending 
" his Son to be the Saviour of the world,'* the love 
of the Son in dying for us, the love of the Spirit 
in quickening us when dead in sin, the possibility 
of the greatest persecutor being made partaker of 
the same grace ; as well as the precepts of our 
Lord, who enforced the spiritual duties of the 
law on his disciples by evangelical motives ; must 
influence every one who experiences their trans- 
forming energy, to love his neighbour unfeign- 
edly, and to aspire after a more perfect confor- 
mity to the holy commandment and the atti'active 
example, of his gracious Saviour, These princi- 
ples tend to enlarge the heart in good-will to men: 

* Essay I v. 



XIX.] peculiar to the true Believer. 209 

to soften it into compassion ; to subdue envy, en- 
mity, and resentment ; and to kindle an ardent 
desire after the present and future happiness of 
the human species, however distinguished and 
separated, or whatever their character and con-^ 
duct towards us may be. Thiscreneral dispositioa 
to ^' love our neighbour as ourselves/' and to re- 
gulate that love according to the rules of God's worcl^ 
comprehends all the various affections which be- 
long to the several relations of life : for these, 
wben rational and legitimate, are only modifica- 
tions of benevolence, or emanations from it, in 
conformity to the providential vvill of God, and iu 
obedience to his commandments. — In like man- 
ner the special love of oar brethren, or fellow 
Christians, results from the same general princi- 
ple ; for, believers are related to each other more 
nearly than to any other persons: they are children 
of the same Father, heirs of the same inheritance^ 
yea, members of the same body, partakers of the 
same divine life, and temples of the same Spirit, 
They are fellow-soldiers in the same army, fellow- 
travellers in the same journey, and denizens of 
the heavenly city. They possess also an excel- 
lence peculiar to themselves, even the image of 
God and the beauty of holiness : they are the 
brethren and representatives of Christ, to whom 
we are required to shew all kindness for his sake; 
and as if he were personally present with us : and . 
on all accounts they are entitled, not only to our 
good-will and compassion, but to our cordial ap- 
probation, esteem, and most endeared affection.^ 
Evangelical principles therefore must intlaence 
those who experience their enersv, to delif^ht iu 
them, and to choose them as companions. f This 
indeed is selected by the apostle, as the sure evi^ 
dence that vre ^' are passed from death unto life ;"4I. 
for when we value and take pleasure in those who 
bear the image of Christ, profess his gospel, and 
walk in his ways; when we find our hearts united 

* Gal. vi. 10. . t Ps. xvi. 3. cxix, 6Z. t 1 Jolm iu. 14. 



SOO Oti the Disposition and Character [ESSAT 
to them in love, and enlarged in desires of pro- 
moting their welfare, not because they belong to 
their party, but because they belong to Christ ; 
when our cordial affection is increased in propor- 
tion as they appear to us to bear his holy iniage^ 
even though they difl'er from us in some senti- 
ments or forms: it then appears that ** the truth 
^^ dwells in us" with transforming power, and that 
we really love the Lord himself. By nature we 
are disposed to dislike, shun, or neglect such per- 
sons, and even to despise and hate them; or if on 
other accounts we loved any of them, this afffec- 
lion might indeed make us tolerate their reli^ 
gioiis peculiarities, but it could not induce us to 
take pleasure in their spiritual conversation and 
behaviour. This love of the brethren may easily 
be distinguished from an attachment to those of 
our own party, who please us by coincidence of 
judgment, and by flattering our good opinion of 
ourselves, which is only a specious modification of 
sell-love. For when this is all, a man will prefer 
the less spiritual, even of his own sect, to those 
that are more so ; and will choose to associate 
with mere carnal men, w4io agree with him in 
sentiment on disputed points, rather than with the 
most eminent believers who are of another opi- 
nion : and he will always be more ready to engage 
in controversy, than to hold the truth in peace and 
love.- — From these two branches of the Christian 
temper many others will result; and indeed they 
cannot be proved genuine except by their con- 
nexion with the rest. 

3. A disposition to be *' harmless and blame- 
^' less" is the genuine effect of evangelical princi- 
ples well understood and truly believed. Beyond 
dispute the world is full of misery ; and this mi- 
sery, in great measure, springs from the crimes of 
men, not only as a punishment inflicted by (divine 
justice, but also as a necessary effect of them. 
Following the impulse of their appetites and pas- 
sions, they render themselves and others wretched^ 



XIX.] peculiar to the true Believer, SOI 

and seduce one another into such courses as must 
end in future miserj', except they be forsaken. 
The real Christian therefore, from regard to the 
happiness of others and of himself, as well as 
from zeal of the glory of God, will carefully guard 
against every thing which tends to increase the 
sum total of human misery or vice ; and his mo* 
deration respecting worldly things will place him 
out of the reach of many temptations to which 
others are exposed, or else enable him to resist 
them. He will habitually aim to be just and ho* 
nest in all his dealings ; not grasping at gains, 
which custom may have sanctioned, but which 
accord not with probity ; not taking advantage of 
any man's ignorance or necessity, to circumvent 
or exact from him ; not evading taxes, and so 
leaving his neighbour to bear a disproportionate 
part of them ; not insisting on his utmost due, 
w^hen it would distress those that owe it; not keep- 
ing by a continual fraud, that property w^hich has 
heen unjustly obtained, when it is in his power to 
make restitution: not iivinsr extrava^antiv, or 
engaging in perilous schemes, and thus contract- 
ing needless debts to the injury of his creditors 
and family : not taking his neighbour's work with- 
out wages, or oppressing the poor to increase his 
w^ealth, or support his luxury ; not concurring in 
any plan for getting money, by methods which 
enslave the persons, expose the lives, or endanger 
the souls of men: not usinsr the too customarv im- 
positions of trade, which are every where con- 
demned in Scripture, however pleaded for by 
men professing to believe it, and who substitute 
the rule of doing as others do to us, instead of 
doing as roe would thei/ should do to us. In short, 
he will conscientiously render to God, to rulers, 
and to all the different members of the commu- 
nity, their dues ; rather choosing to give up his 
own right, than to infringe upon that of another ; 
and though he does not i/i evert/ instance come up 
to that exactness which he proposes ; yet his 



802 On the Disposition and Character [ESSAY 
habitual attainments will accord with his know* 
ledge of the divine word, and be proporiioned to 
his experience of its transforming efticacy on his 
heart. 

The same principles will influence the consist- 
ent believer to *' put away lying, and to speak truth 
** v/ith his neighbour;" paying the strictest regard 
to veracity, sincerity, and fidelity, in ail his pro- 
fessions, conversations, narrations of facts, and 
engagements. He cannot consistently trifle with 
so sacred a matter as truth, for the sake of a jest, 
a humourous tale, or a compliment ; much less to 
gratify anger, malice, or avarice; or in flattery, 
slander, or religious controversy. He will aim 
to avoid all prevarication and equivocal expres- 
sions, and whatever has a tendency to deceive ; 
his '^ yea will be yea, and his nay, nay :'^ he will 
study undisguised sinceritj% and not, under pro- 
fessions of friendship, raise expectations which h^ 
has no expectations or prospect of answering : be 
will deem himself bound to punctuality and fide- 
lity to all his engagements, even when they prove 
injurious to him ; and he will certainlj fulfil them, 
if it be required and practicable, provided he 
was not deceived in the grounds on which he made 
them, and no command of God be violated by 
it.^= 

The same disposition of leading a blameless 
and harmless life will influence him to those kinds, 
and to that degree oi self-denial, whioh are requi- 
site in order to avoid gratifying any inclination, 
by disturbing the peace, corrupting the morals, 
or injuring the person of another ; or which may 
in any way tempt, weaken, or stumble those 
around him. It will equally caution him to bridle 
his tongue, and to abstain from all bitter, provok- 
ing, backbiting, or corrupting discourse ; and 
from all words, however v/itty and ingenious, 
which tend to pollute the imagination, to inflame 
the passions, to asperse the reputation, or disturb 

* Ps. XV, 4, 



XIX.] peculiar to the true Believer. 303 

the domestic harmony of others. Nay, consis- 
tency requires him to avoid every expression that 
may give needless uneasiness to another; and to 
refrain from repeating disadvantagenus reports, 
though known to be true, except when it is ne- 
cessary to prevent others from being deceived or 
injured. 

In Iheseand many other particulars, thebeliev- 
er's principles will influence him to '* avoid all ap- 
'* pearance of evil," when it can he done with a 
clear conscience: to take care that '^ his good be 
^^ not evil spoken of;" to ^* provide things honest 
^* in the sight of all men;" and to give no needless 
offence to any one. Thus he will endeavour by 
well-doing to put to silence false accusers, and to 
compel even those who hate his religion to allow, 
that he is a quiet good ki/id of person, — Alas I ^* in 
*' many things we offend all:" but the consistent 
Chrldiaji will excuse none of his failures : on the 
contrary, when conscious of having acted impro- 
perly, he will condemn himself even more severely 
than others condemn him. — Let it be here also 
noted, that diligence in the p'oper business of a 
man's station, without meddling with such things 
as do not belong to it, is an essential part of a/? a rm- 
Icss conduct : and the consistent Christian will be- 
very frugal and provident, and submit to many 
hardships rather than burden others, orneedlesslij 
leave his family to be maintained by them. The 
example of Christ and his apostles, as well as the 
precepts of the New Testament, shev/ that every 
degree of sloth and bad management, by which 
men are reduced to a disgraceful poverty, and led 
to intercept what others have a prior claim to, is 
inconsistent witli the obligations and character of 
believers, however zealous they may be for the 
doctrines and ordinances of religion' and surely, 
evangelical motives should induce us to fill up our 
proper stations as diligently, as worldly motives 
do the most respectable part of ungodly men. 

4. To love mercy f and to be kind arid liberal in 



30'4 On the Disposition and Character [ESSAY 
doin^ good, is peculiarly the disposition and clia*- 
racter of the true believer. The apostle's lan- 
guage on this subject is very remarkable — ** See 
** that ye abound in this grace also : — ye know the 
** grace of our Lord Jesus Christ ; that though he 
*' ^Yas rich, yet for your sakes he became poor, 
" that ye through his poverty might be rich/''^' 
*^ Charge ' theoi that are rich in this world, that 
*^ they do good, that they be rich in good work&, 
*^ ready to disiribute, willing to communicate. "*]- 
But this topic, as far as the affluent are concerned, 
will be more fully discussed in another place;! 
yet even they ** who labour, working with their 
*^ hands, are required to give to Ihem that need;" 
and the ** cup of cold water/' or the ** widow's two 
** mites/' may express a willing mind, as decid- 
edly as the largest beneficence of the wealthy. 
Active kindness, however, does not consist merely 
in giving ; but a man may express much love,, by 
thwarting his own inclination or foregoing his 
ease, that he may serve others. That charity, of 
w4iich the apostle speaks so highly, § is especially 
distinguished by its unfeigned desire and aim to 
promote both the temporal and eternal good of 
others; and may be shewn in a vast variety of un» 
expensive services, and in minute seif-denials, 
accompanied with alacrity and kindness. The 
consistent Christian, in the lowest condition, wnti 
never want an occasion of convincing his little 
circle, that he wishes to do them good, and is 
habitually ready to put himself to trouble and in- 
convenience for that purpose ; while he will al? 
ways be able to pray for numbers, to whom he 
can render no other service. And though '* the 
*^ household of faith" be entitled to the preference 
in such works and labours of love; yet none, no 
not even our bitterest enemies and persecutors^ 
are to be excluded from them. 

5. Christian principles will induce a man, whikt 

* % Cor. viii. 7--^. 1 1 Tim. vi. 17—19. 

% Essay XXII. $ 1 Cor. xiii. 



XixJ peculiar to the true Believer. 305 

thus endeavouring to do good to all, and harm to 
none, to suffer long, to forbear, forgive; and pur- 
sue peace with all men. The patience and long- 
suftering* of Gocl, though provoked continually ; 
his exuberant kindness, in plentifully supplying- 
the wants and protecting the persons of the rcick- 
ed\^ and especially his forbearance towards vs 
when we were enemies to him, and the inexpres- 
sible grace by which w^e were made his friends ; 
his mercy in beseeching sinners to be reconciled 
to him ; his readiness to forgive the most nume- 
rous and aggravated rebellions, and to confer all 
blessings on every one who applies for them; his 
persevering love to believers, notwithstanding 
their subsequent ingratitude and misconduct; the 
example of Christ, '* who when he was reviled, 
^' reviled not again/' but prayed for his murderers 
with his dying breath ;f the constant tenor of the 
New Testament precepts ; and the rebukes given 
to the disciples when they were actuated by a dif- 
ferent spirit, combine to shew of what importance 
this disposition is, and undeniably prove that it 
is the certain effect of evangelical doctrines, well 
understood and truly believed.t If the professed 
Christian love those alone who are of his own sect 
or religion, *' what does he more than others J" or 
in what does the peculiar effect of his principles,, 
and the grace given unto liim, appear? Indeed 
this disposition is essential to the \ery exercise of 
living faith; and ourLord has expressly declared, 
that '' except we forgive men their trespasses, 
*' our heavenly Fa^ther will not forgive ns."§ He 
has taught us to ask forgiveness of God, '' as we 
*' forgive them that tresspass against us;" so that 
the prayer of a revengeful man for pardon, yea, of 
every one who does not '' from his heart forgive 
^* Ms brother his trespasses," is in fact an impre- 
cation of divine vengeance on himself. He has 

* Matt. T. 43 — iS. t Luke xdii. 34. 1 Pet. ii. 20—24. 

t Luke vi. 27-^36. ix. 51—56. Rom. xii. 14, 19—21. 1 I^et,, 
ill. 8, 9. j.Matt, Yi, IS, U, 10. 



308 On the Disposition and Character [ESSAY 
illustrated tbe subject by a most affecting para- 
ble:^ and he requires us to forgive our brethren^ 
not only ^' till seven liMies, but till seventy times 
*' seven;" yea, seven times a day, if the offender 
need it and ask for it.f We are repeatedly ex- 
horted to *' put on as the elect of God, (holy and 
*' beloved,) bowels of mercy, kindness, humble- 
*' ness of mind, meekness, long-suffering; : for- 
*^ bearing one another, and forgiving one another, 
'* if any man have a quarrel ag^unst any, even as 
" Christ forgave us/'j: 

Nor should this be eonfined to our Christian 
brethren: it must be extended even to our most 
furious persecutors, notwithstanding all their 
curses and cruellies: for ** even hereunto were we 
** cailed," We are not, indeed, required to piace 
any confidence in such men, or to confer special 
faoonrs upon theoi ; (for the Lord restricts his 
special favonrs to his chosen people :) much less 
ought we to lov8 the crimes and society ; or to 
countenance the heresy, infidelity, or superstitfon 
of the wicked. Eat we may express our decided 
abhorrence of their vices and errors, and oppose 
them with the utmost firmness ; and yet relieve 
their urgent wants, assist them in perils and dis- 
tresses, seek their best welfare, forgive their in- 
juries, pour out our prajers for their conversion, 
answer their revilings and imprecations with mild 
language and good wishes, and persevere in en- 
deavouring to ** overcome evil vv^ith good." 

We may lose the thoughts of a man's ill usage 
of us, in considering the misery he is bringing on 
himself: and we may, from a sense of duty, take 
a decided part against him, as far as his conduct 
disturbs the peace of society, or tends to corrupt 
the purity of the church, even while resentment 
has yielded to compassion in our hearts, and our 
secret prayers form an authentic evidence of our 
love to his soul. Thus the judge or prosecutor 

* M;iU. xviii, 21—35. t Luke xvii. 3, 4. 

; Eph. iv.l, '^. 31, S3, v. 1, g. Col. iii.l,^, l3» 



XIX.] peculiar to the true Believer. 307 

may pity, and express good will to, the crimiaal, 
in whose condemnation his duty requires hifii to 
concur. Thus a man may forgive, and shew all 
proper lenity to, the fraudulent debtor or assail- 
ant ; whilst his obligations to his own creditors 
and family compel him to seek legal redress for 
important injuries, or to ward oIF such as are 
threatened. And thus the zealous servant of 
Christ may write or preach against anti-christiau 
or infidel principles, in the most energetic man- 
ner, (provided he do not violate the rules of truth 
and meekness,) and yet he may be ready to re- 
lieve the urgent wants, and to pity the miseries, 
of those who hold them: so that they who object 
to sach conduct, certainly *' know not what spirit 
*' they are of;" but vainly suppose those ceasures 
to spring from warm zeal, which are the elTect 
of a haughty, bitter, violent, and vindictive dis- 
position. 

The apostle James emphatically says, ^ Vrhois 
'* a Wiseman, and endued with knowledge among 
*' you? let hiai shew out of a good conversation 
" his works with meekness of wisdom;'' and adds, 
'^ But if ye have bitter envying and strife in your 
*^ hearts, glory not and lie not against the tru/:h/^ 
(as if the doctrine of Christ were to be blamed for 
such misconduct:) '' this wisdom descendeth not 
^' from above, but is earthly, sensual" (o^ naiural)^ 
*^ devilish, for where envying and strife are, there 
*' is confusion and every evil work. But the v/is- 
*^ dom that is from above," (the gift of God in 
answer to the prayer of faith, and the genuine 
effect of Christian principles,) '' is first pure, 
^' then peaceable, gentle, easy to be entreated, 
" full of mercy and good fruits, without partiality 
** and without hypocrisy : and the fruit of righte- 
*^ ousness is sown in peace, of them that make 
'' peace." '' For the wrath of man worketh nat 
** the righteousness of God.''* 

* Jam.i. 5. 19> 20. lii. 13—18. 



308 On the Disposition and Character [ESSAY 
In all cases, where boasting, reviling, sleaider, 
contest for victory, rash judging, misrepresenta- 
tion, and a disposition to expose an opponent to 
ridieule,, contempt, or enmity, are admitted ; 
where anathemas, or personal reflections foreign 
to the subject in hand, are vented ; or a desire of 
punishing men for their religious opinions, or of 
withholding from them the common oifices of huma- 
nity, is intimated ; there the spirit of Christianity 
ceases, and the same principles operate, which 
kindled all the fires of pagan or papal persecu- 
tion : and whatever be the tenets or pretexts of 
persons, who indulge such tempers towards their 
own enemies or tho^e of their religion ; they are 
(perhaps unawares,.) imitating and sanctioning 
the very evils which excite their vehement indig- 
nation» It is in vain for men to say that they for- 
give and do goad to their ozca enemies^ and only 
object to kindness shewn to the enemies of Christ : 
for how can the bitter persecutors of Christians be 
any other than the enemies of Christ J and did . 
not all those professed Christians, who anathe- 
matized, imprisoned, enslaved^ starved, burned, 
or massacred heretics, as- they called them, by 
tens of thousands, pretend that they were actu- 
ated by zeal for the honour of Christ, and against 
his enemies? It is- to no purpose to adduce a few 
passages from Scripture to sanction such a spirit 
and conduct: an inspired, writer might properly 
denounce vengeance oix the inveterate enemies of 
God, and utter prophecies respecting them ; but 
^\ic\i exempt cases do not constitute our rule of 
conduct : for that must be regulated by the express 
precepts, and hy tli« example of Christ, as he was 
obedient to the law for us: nor may we follow even 
a prophet or apostle, further than he followed the 
Lord. 

Christian principles, therefore,^ wdll teach a 
man, as far as he is influenced by them, to recede 
from his right for the sake of peace and love, in 
all things that consist with other, duties ; and to. 



XIX.] peculiar to the true Believer^ 309 

^* follow peace with all men/' so as ** to pursue 
^* after it" even when it flies from him. He will 
especially aim to promote the peace of the church, 
and to avoid whatever may disturb it. He will, 
'• if possible, live peaceably with all men," and 
will only deviate from this conduct when com- 
pelled to do it by duty. He is also a peace- 
maker, as far as he has any influence, both among- 
his brethren and neighbours. He desires to be 
of one mind and judgment with all who love the 
Lord ; and if he must differ from them in senti- 
ment, he would differ amieably, and reluctantly; 
for he ** endeavours to keep the unity of the spirit 
*^ in the bond of pea<?e." He aims to *^ do all 
'•' things without murmurings and disputings," and 
nothing *' through strife and vain glory :" knowing* 
that *^ the servant of the Lord must not strive, but 
*' be gentle towards ail men; in meekness in- 
'^ structing those that oppose themselves." He is 
aware that God alone can *^ give men repentance 
** to the acknowledgment of ihe truth ;" and that 
revilings and bitter sarcasms are none of the 
means which he has instituted, and on which a 
blessing may be expected. His self-knowledge 
and experience forbid him to disdain or to de- 
spair of others ; and so long- as he deems it right 
to address himself to them at all, he will do it 
with a hope and a prayer, that they may yet be 
saved by the abounding grace of tlie Lord Jesus 
Christ. 

The same principles influence the believer to 
cultivate an habitual forbearance, and a readiness 
to pass over and forgive the manifold little faults, 
mistakes, and petulances, which we must expect 
to meet with, even in the best of men whilst they 
continue in this imperfect state : for he knows that 
he himself needs such reciprocal forbearance from 
them ; and without this mantle of '* love covering 
*' the multitude of faults/' no peace can be ex- 
pected in human society. He has been taught to 
bear without much concern those affrontS; which- 



310 On the Disposition and Character [ESSAY 
prond men deem it a point of honour to resent, 
whatever consequences ensue: and, if he be ridi- 
culed or reviled for his tameness, he remembers 
the meekness of Ciirist amidst the scorn and cru- 
elty of his enemies. His point of honour is, not to 
suffer himself to be overcome by any kind or de- 
gree of evil, but to ** overcome evil with good,'' 
and to subdue his own spirit: and his fortitude is 
shewn, by facing dangers and enduring hardships, 
in the cause and after the example of Christ. But 
when he is conscious of having injured or affronted 
others, he readily submits to the most humiliating 
concessions or reparation for the sake of peace^ 
His principles also teach him, to avoid all irritat- 
ing expressions, and to stifle every rising of re- 
sentment for injuries received ; to fear harbouring 
a prejudice or grudge against any man, (for *' anger 
** resteth'' only ^' in the bosom of a fool ;'') to watch 
for an opportunity of convincing an obstinate 
enemy, that he bears him no ill-will, but Avould 
gladly live amicably with him ; and to forget, as 
far as he can^ the hard treatment he has met with, 
not loving to mention it, or hear others expatiate 
on it; and only recollecting it in order to pray for 
the injurious party. But on the other hand, the 
same views will lead him to remember and to 
mention, when proper, the kindness shewn him; 
for they tend to nourish gratitude, not only to the 
Giver, but also to the instruments, of all our com- 
forts. 

I might enlarge on the candour in judging of 
men's motives, and of those actions that mav ad- 
Biit of a more or less favourable construction, and 
the courteousness, affability, and affectionate be- 
haviour, which Christian principles proportion- 
ably effect; but I must not at present proceed 
any further. The apostle's description of that 
charity or love, which is even greater than /c^/f A 
and hope, includes all that hath been advanced, 
and much more than I am able to express. As a 
natural philosopher would define gold by its pecu- 



XIX.] peculiar to the true Believer. 311 

liar properties, ^hich exist as really in a grain as 
in a talent ; so he shews the nature of love itself, 
without regard to the quantity possessed by any 
individual. ** Charily sufiereth long, and is kind; 
*^ charity envieth not ; charity vaunteth not itself, 
" is not puffed up, doth not behave itself un- 
*' seemly ; seeketh not her own" (interest, credit, 
ease, or indulgence), " is not easily provoked, 
*' thinketh no evil ; rejoiceth not in iniquity, but 
^^ rejoiceth in the truth; beareth all things, be- 
*' lieveth all things, hopeth all things, endureth 
*^ all things ; — Charity never faileth/'^ As far 
then as Christian principles prevail, peace, har- 
mony, and comfort abound : and were their influ- 
ence universal, they would rectify the whole mo- 
ral state of the world. \Yhat then shall we think 
of those who spend their lives in running them 
down, or representing them as of licentious ten- 
dency ? What shall we say concerning those who 
lake occasion from the gospel to indulge their 
selfish, sensual, or malignant passions? Or to 
what shall we ascribe the improper conduct even 
of true Christians, but to their want of a fuller 
acquaintance with the tendency of their princi- 
ples, and a more complete experience of their 
efficacy J 

* 1 Cor. xiiL 



[ ^12 



ESSAY XX. 

On the BeHeve?'*s Attention to relative Duties, 

Those dispositions of mind which a real belief 
of evangelical truth never fails to produce, will 
be especially manifested by a conscientious atten- 
tion to tbe duties of the several relations which 
constitute human society, according* to the pre- 
cepts and exhortations of the holy Scriptures. By 
this indeed the excellency of our principles is 
peculiarly displayed, and true holiness is distin- 
guished from all counterfeits. 

Our natural propensities are so diversified by 
constitution, education, habits, connexions^ and 
pursuits, that they sometimes assume the appear- 
ance of things spiritually good : for instance, a 
courageous temper may be mistaken for Christian 
firmness and fortitude ; and an indolent or yield- 
ing turn of mind may pass for Christian meekness, 
pliancy, and compassion. Yet the counterfeit is 
perfectly distinct from that holy temper which it 
apparently resembles; and has very little effect on 
a man's general conduct, though it may be very 
conspicuous in a few detached instances : at the 
same time it unfits men for several parts of their 
duty ; renders theoi peculiarly prone to sins which 
coincide with their natural propensity ; and leaves 
theni regardless of the will and glory of God, and 
of the true happiness of mankind, even in their 
best actions. Even when the mind is in a mea- 
sure influenced by divine grace, natural propen« 
sities may easily deceive us as to the degree of 
it : a harsh, rough, violent, or obstinate temper, 
often induce an appearance of zeal and boldness 
in religion, far beyond what is genuine; and on 



i 



On AtttntioH to relative Duties. 313 
llie other hand, prerent superficial observers from 
.perceiviug, how much right principles have hum- 
bled, softened, and meliorated the mind: and 
this may also create the believer himself a great 
deal of trouble and uneasiness, perhaps to the end 
of his days. In like manner, a timid, placid, in- 
dolent disposition, gives a man an appearance of 
great meekness and gentleness, even when he is 
but little influenced by right principles : whilst 
the greatest prevalence of grace in his heart, wiil 
leave him too yielding, and too apt to make im- 
proper compliances, and to decline hardships, 
dangers, difficulties, and contests, even on the 
most important occasions. 

But when the Christian is followed into the re- 
tired scenes of life, the habitual effect of his prin- 
ciples may be more precisely ascertained ; and his 
attention to the welfare, comfort, and peace of all 
around him, even at the expence of many personal 
inconveniences and much self-denial, will prove 
his piety to be genuine and of the most salutary 
tendency. This will, therefore, constitute the 
subject of the present Essay, and of that which 
follows : but it may be useful to premise a few 
observations. 

1. When we state the believer's relative duties, 
we do not mean that other men are exempted 
from the same obligations ; but merely that Chris- 
tian principles, and the special grace by which 
they are planted and rendered effectual in the 
heart, incline and enable believers habitually to 
attend to these duties in the whole tenour of their 
conduct; though they do not perform them in 
that extent and perfection, in which they own 
them to be obligatory : whereas other men either 
live without any rule, or lay down rules for them- 
selves, which difi'er widely from the precepts of 
Scripture ; or else they allow themselves habitually 
to neglect their awn duty, in this as well as in other 
particulars, 

2. The attention to relative duties, produQe^ 

p 



;314 On the Believers Jtteniion [es8AY 

by evangelical principles, exceedingly differs eveu 
from that wliich results merely from regard to the 
authority of God as a Lawgiver. In this case, 
the fear of punishment and the hope of reward, 
are the only influential motives of a religious na- 
ture ; and these indeed, aided by self-love in its 
manifold operations, and by natural affection, 
may, in particular circumstances, produce a very 
decent outward conduct ; hut believers, besides 
all these motives, are influenced by the constrain- 
ing love of Christ, a sense of immense obligations 
received, a desire of adorning and recommending 
the gospel, and an unfeigned love to all around 
lliem, producing a permanent attention to every- 
thing connected with their present and eternal 
^velfare. — ^\ e therefore find, that the apostles 
always inculcated relative duties from these and 
similar considerations ; and thus affixed an evan- 
gelical stamp to their practical instructions, as 
well as api*actical stamp to their doctrinal discus- 
sions. 

§. The believer indeed endeavours " to shew 
*^ his faith by his works," but he ^\so judges his 
Zi^orks by the strict rule of the spiritual require- 
ments of the law: so that, whilst he hopes for a 
gracious rev/ ixvd from his reconciled God, accord- 
ing to the new covenant in the blood of Christ ; he 
is conscious thai Jiis best performance even of 
relative duties, is so defective as to deserve pu- 
nishment, if the Lord should be extreme to mark 
what is done amiss. He w ill, therefore, habitu- 
ally connect the exercise of repentance and faith 
with all his obedience; even when nothing occurs 
to excite a doubt in his mind, <5oncerning his ac- 
ceptance with God. 

4. The sacred writers generally begin with the? 
duties of the inferior relations : whether it be, tliat 
these are commonly the most difficult to our self- 
willed ungovernable nature; or that a greater 
number of believers occupy these stations; or that 
the advantageous performance of the duties be- 



XX.] to relative Duties. 315 

lougini^ to the superior relations depends very 
much on the conduct of inferiors. But, however 
that may be, we must carefully observe that, in 
most instances, the failure of one party in the re- 
ciprocal relations, does not excuse ihe neglect of 
duty in the other; though it conimonly increases 
the difficulty, and renders it a more severe trial 
-of faith and obedience. In this the excellency of 
scripture principles especially appears : if we only 
behave well in relative life to them who behave 
well to us, what do we more than others I This 
is merely doing as we are done by, not as we 
Zi^iQuld be done ay. These observations having 
been premised, we proceed to consider—^ 

1. The reciprocal duties of husbands and zvices, — 
from which relation most others are regularly de- 
rived. The Creator himself instituted the conjugal 
union before the entrance of sin, for the most wise^ 
kind, and important purposes, with which his whole 
plan respecting the human race was inseparably 
connected. He saw that '^ it was not good for 
" Adam," even in paradise, *' to be alone ;'^ and 
that ** there was no help meet for him" to be found 
among all the other creatures; no one suited to 
engage his affections, to participate his enjoy- 
ments, to be constituted his companion, or to 
unite with him in the worship of God. He was, 
therefore, pleased to form the woman from his 
side, as '* bone of his bone and flesh of his flesh ;" 
to lay the foundation of a moderate subordination 
and most rational affection : and he gave her to 
Adam, to be his associate and counterpart, and 
to unite with him in training up their common off- 
spring ; that she might yield him the willing obe- 
dience of cordial esteem and affection, and re- 
ceive from him the attention, protection, and 
counsel, of wisdom, love, and mild authority. 
God made no more than one woman for Adam \^ 
for the most remote desire of polygamy could 
never have entered man's heart, had he not 

*MaI. it 15, 

p 2 



'016 On the BeUeverh Jttfniion [HBSAY 

become a sini.er. He joined Adam and Eve to- 
gether, blessed tliem, and pronounced the union 
indissoluble by human autliorily, (x^s no cause of 
divorce could have subsisted in bolv creatures,) 
aiui he added, '* For this cause a man shall leave 
*' his father and mother, and shall cleave unto 
** his wife ; and they shall be one flesh." To thi.5 
original institution our Lord repeatedly referred 
111 his decisions on the subject; constantly insert- 
ing the word Izcavi, in addition to the terms used 
by the sacred historian, lest any corrupt interpre- 
tation should be superinduced. 

Had not sin entered, this union would doubtless 
iiave subsisted, during the whole term of prubaticii 
allotted to Adam and Eve, and to the rest cf their 
.posterity; till they were admitted to that more ex- 
alted state, which was promised as the reward of 
entire obedience; and that unalterable fidelity, 
attachment, and aflection which, with their inse- 
parable effects, must have resulted from the per- 
fection of human nature, are stil! required by the 
.spiritual law^ of God, as far as circumstances con- 
tinue to be the same. But many and great 
changes have taken place in consequence of the 
fall. '^ Sin hath entered into the world, and death 
'' by sin.'' The Lord himself often dissolves the 
marriage union, soon after it hath been formed; 
and, at whatsoever time this separation takes 
place, his word leaves the surviving, party entii-ely 
at liberty to form another uiiion, if that bedeemed 
expedient. L^nfaithfulness to the marriage cove- 
nant in either party makes way for the dissolution 
of the union, as by a moral death; and where it i^ 
clearly proved, without .any suspicion of collu- 
sion, a divorce ought to he easily and certain/ a/ 
uttainahle. Various circumstances in the present 
degraded state of human nature, by weakening 
tlie authority of reason, and giving force to the 
passions, add to the original ends for which mar- 
riage was instituted. The manifold mistakeii, 
imperfections, and faults, to which all are liable, 



:3cx.] to relative DuCics. ZIT 

render mutual forbearance, forgiveness, and seif- 
deuying concessions, essential to connubial har- 
mony and comfort : whilst the malignity, sensuat- 
ity, and obduracy, of which fallen man is capable, 
induced the Lord himself to pe/mi^ divorces and 
polygamy among tha Jews, to prevent more dread- 
ful consequences ; but as the Christian dispensa- 
tion contains no muniGipal law, it could not coo- 
sistently make any such allowances; it indeed 
wholly excludes them. Moreover, the manifold 
sorr?)WS, pains, trials, and temptations, to whith 
our race is now exposed, and the peculiar su^er- 
ings incident to the female sex, have given rise to 
a varietv of duties which would not otlierwise have 
been incumbent: so that the relative obligatioris 
of this union vary exceedingly from w^hat they 
would have been, had not sin entered ; and becoine 
more diificuU.to be performed. 

Several questions, often agitated on this subject, 
do not indeed properly fall within the design of 
these Essays ; but we observe in general, that sou>e 
legal and authenticated recognition is absoluttty 
necessary, to distinguish this honourable unicrji 
from all temporary and disgraceful connexioiis ; 
for, the opinion, that the consent of the parties 
alone iii essential to marriage, to which the out- 
'^ard ceremony can give no additional validity, is 
suited to answer the purpose of iiberlines; and 
tends to niuitiply seductions, to introduce coutu- 
sioUy^and ta disseminate licentiousness. Should 
it be granted, that this or the oXhevfurm of solem- 
nizing matrimony is not in itself of divine autho- 
rity ; it must also be maintained ihdi some zc a r- 
ranted form is indispensably necessary : and it will 
thence follow, that the form appointed by the 
laws of our country is sanctioned by the Lord 
also ; unless it can be proved that he hath ex:- 
cluded legislators from making such appointmerit^ 
by prescribing the requisite form in his holy word; 
Ok- that the form fixed upon by them is in itself a 
violation of the divine law* 



318 On the Believers Jttention [Ef^SAY 

It has beea observed, that divorces should not 
be admitted except for fornication, being ex- 
pressly prohibited in all other cases : but mar- 
riages contracted between those near relations, 
whom the Lord for Ihe wisest reasons hath prohi- 
bited to inter-marry, are in themselves justly 
deemed invalid, and may properly be dissolved. 
In all other cases, however, '* those whom God 
** hath joined together, man ought not/' on any 
pretence whatever, '* to put asunder :" and the 
fewer restrictions to marriage are added to those 
expressly made by divine authority, the better will 
the true interests of mankind, in every order of 
society, be provided for. That polygamy also is 
expressly prohibited by the sacred Scriptures, 
must appear to every unbiassed mind, who care- 
fuiiy compares together the passages refesred to.'* 
The inter-marriage of the professed worshippers 
of God with idolaters and other open despisers of 
him; and that of believers, with those who are 
evidently strangers to true godliness, are prohi- 
bited at least in all ordinary cases ; and the in- 
fringement of these prohibitions has in all ages 
been extremely injurious to the cause of religion. f 
This may lead us back to our more immediate 
subject; for, the duty of Christians in respect of 
this relation commences before they actually enter 
into it. When they deem it most conducive to 
their best interests and to their usefulness, to 
marry, their principles will lead them to '^ acknow- 
'^ ledge God'* in so important a concern, to con- 
sult his word, to pray for his direction and bless- 
ing, and to regard his providential dispensations 
in their determination. They cannot consistently 
treat this important matter with a childish levity, or 
hearken to the corrupt suggestions of worldly con- 
venience, avarice, or irrational attachment ; or to 
the fascinations of wit, beauty, or accomplishment* 

* Gen. ii. 24. Mai. ii. 14—16. Malt. xix. 3—9. Marl; x, 
11, J 2. 1 Cor. vii.2— 4. 

t 1 Cor. vii. 39. 2 Cor. ti. 14—16. 



XX.] to relative Duties. 319 

of any kind, in preference to piety* A suitable 
companion tiirough life, who may especially be 
helpful in forwarding spiritual improvement, and 
concur in every pious plan of family religion, and 
tlie good education of children, should before all 
things besought for: though a subordinate regard 
to situation in life, habits, prospects, and natural 
disposition may very properly be admitted, la 
short, the Lord, who knoweth all things, should 
be constantly and earnestly intreated to direct the 
choice and determination, and to give the bless- 
ing ; in order to which, the advice of pious and 
prudent persons, and the judgment of allectionate 
parents and relations, should be attended to, as 
far as the word of God consists with their cou- 
clusions. 

When the union has taken place, the married 
persons should consider each other, not only as 
the objects of their own choice, but also of the 
Lord's choice for them ; and should constantly 
desire and pray to be perfectly satisfied with it. 
From that moment, the eye, the ear, the ima- 
gination, the heart, must be carefully closed 
against all other persons ; and every word and 
action cautiously shunned, which may excite an 
uneasy thought in each other's mind, or v/hicb 
may give the least reason to suspect an abatement 
or change of aiTeclion. They should remember 
from the first, that they are both sinners, and 
must expect to be sufferers ; that they are abso- 
lutely insuincient to each other's happiness; and 
that whilst God may render tiiem instrumental to 
each other's comfort and welfare, they must ex- 
pect to be also sources of anxiety and sorrow to 
one another in many respects, and at last to be 
separated by the stroke of death. That idola- 
trous, selfish, and carnal love, therefore, to which 
nature leads, should be steadily counteracted; 
and grace should be sought, by constant prjayer, 
to change it gradually for a more rational,: subor- 
dinate, and spiritual affection: otherwise it wdl 



320 On the Believer's Attention [essay 

at length either abate, be turned inio disgust, be 
transferred to another object, or prove the source 
of the keenest anguish. The mind should also be 
prepared by every consideration, for continual and 
abounding forbearance, sympathy, mutual con- 
cession, and self-denial ; without which the most 
promising prospects of connubial happiness will 
soon be covered with dark clouds : and it should 
never be forgotten, that there is much amiss in 
every human character, and much alloy in all 
earthly comforts ; for too high expectations are 
the bane of satisfaction, in almost every sita« 
ation. 

When both parties are real Christians, their 
reciprocal duties are comparatively easy and plea- 
sant; yet, even in this most desirable circum- 
stance, the preceding cautions will not be found 
unnecessary. The general rules of conduct, for 
the wife and for the husband, are laid down by 
the apostle, with reference to the union between 
Christ and his espoused church, from whom all 
our motives must be deduced, and who, in one 
way or other, is our perfect example in every 
thing.'*^ This allusion instructs the *^* wife to sub- 
** mit herself unto her own husband, as unto the 
*^ Lord," for his sake, and as the church is subject 
to him the Preserver and Saviour of the whote 
body. The Lord has placed the husband to be 
the head of authority, protection, and counsel to 
the wife ; and she ought ** to be subject to him in 
** all things;" that is., provided nothing be com- 
manded contrary to the will of God. The exam- 
ple of the true church shews, that the wife should 
render obedience willingly, from love and grati- 
tude, with alacrity, and a steady desire of pro- 
moting the advantage, credit^ and comfort of her 
husband; even when this is connected with such 
things as cross her own inclinations, and seem to 
be contrary to her own interest in matter* of infe- 
rior moment. It teaches her to honour ur4 



XX.] to relative Duties. 32 T 

reverence her husband, and to be very reluctant 
to discover his infirmities, or induce his frown; lo 
consider herself as no longer her own to be at her 
own disposal, but at her husband's; to make it the 
business of her life, in subserviency to the glory 
and will of God, to promote his happiness, ar^d 
especially to soothe him when discomposed by the 
various troubles of life ; to accommodate herself 
to his station ; to avoid every ex pence that may 
involve him; to concur in every prudent regula- 
tion as to his temporal concerns; and abme all to 
assist him, with her prayers and endeavours, ia 
every part of personal and family religion. 

On the other hand, the husband may learn from 
the same condescending pattern, *' to love his wife 
*' as his own body," notwithstanding her defects 
and misconduct: to treat her with the most per- 
severing kindness and afiectionate sympathy ; to 
endure hardship and meet danger, in order to pro- 
tect and provide for her ; to employ his authority 
wholly for her good, and especially in promoting 
her sanctification and salvation; to admit her to a 
full participation of all the advantages attached to 
his station in life ; to soothe all her sorrows wixha 
tender attention, and a self-denying endeavour io 
alleviate them; not to despiseher because of infir- 
mities, and not to allow others to despiso or injure 
her, '* bat to give honour to her as the weaker 
" vessel;'* to be as careful not to give her need- 
less pain or uneasiness, as^ he would be not to 
wound his own flesh ; and to give up his own hu- 
mour, nay, even sometimes his reasonable inclina- 
tion, rather than ruffle her temper or give her um- 
brage, when by any means a temporary peevish- 
ness has been excited ; and so to behave in ail 
things, that she may find it easy to respect and 
esteem him. In general, both of them are re- 
quired to watoh over each other, to tend eoK'b 
other in sickness, to alleviate one another'^ cares 
and sorrows, to pray for and with one another, 
and to avoid whatever mdv hinder those prayers. 

P 5 



322 On the Believers Jltention [EggAY 

Above all things each of them must remember, to 
be most attentive to their several duties, when the 
other is most dejicient : for if only one party at once 
indulge a wrong temper, or fall into misconduct, 
few serious interruptions of domestic harmony 
will follow. 

To these general hints, a few more may be 
added of a particular nature. Sometimes it is 
discovered after marriage, that a mistake has been 
made, as to the religious character of the persoh 
with whom the union has been formed, in this 
trying case, great care must be taken, that the 
mind be not alienated, or amicable iutercours^e 
interrupted, on that account ; and that no disgust 
be excited by reproach, or any expression import- 
ing repentance of the union. On the other hand, 
seeking wisdom and grace from the Lord, without 
delay, by fervent and persevering prayer, the 
person thus situated, should constantly endeavour 
to bear the cross cheerfully ; to win upon the other 
by kindness and attention, to induce a concur- 
rence in family worship, and attendance on the 
means of grace ; and to use a prudent caution that 
tlie circumstance may be only an affliction, and not 
a snare to the soul. 

By whatever means a pious person is thus united 
with an unbeliever, the same cautions are in a 
measure needful, and others may be added. The 
apostle has expressly directed that believers should 
not on any such account withdraw from their part- 
ners, but should abide with them in hopes of b^- 
ing instrumental to their salvation.* In this case 
the wife, whose husband *^ obeys not the word," 
should endeavour ^* to win him without the word:*' 
not so much by frequent and earnest discourse on 
religious subjects, (which ought to be introduced 
very cautiously, modestly, and affectionately,) as 
by a ** chaste conversation, coupled with fear/' or 
an union of circumspect fidelity and respectful 
submission; and to render herself agreeable t© 
♦ 1 Cor. \iu 12—ar. 



XX.] to relative Duties. 323 

liiin, not by the vaia decoratioDS of elegant and 
costly attire, but *^ by tlie ornament of a meeSc 
*^ and quiet spirit/' and the exercise of all those 
holy tempers, the seat of which is in the hearty 
and v/hich are '^ in the sight of God of great va- 
'* lue." In such circumstances, it may be advis- 
able to bear unkind usage or neglect with pa- 
tience, or to wait for opportunities of mild expos- 
tulation, in humble prayer and persevering sub- 
mission. Thus the cross may be lightened wl)ich 
a contrary conduct commonly increases ; and the 
best method taken of ^'adorning the doctrine of 
^* God our Saviour," and of giving an unbeliever 
an affecting proof, that the truths he rejects are 
most excellent in their nature and tendencv. 
Many of the same rules may properly be adopted 
by the pious husband, whose wife dislikes his 
religion : but in the superior relation there is a 
propriety in more explicitly and frequently intro- 
ducing religiious conversation, and in requiring- 
attendance on the means of grace, and concur- 
rence in family-worship. In both cases, suck 
compliances, as cannot be conscientiously made^ 
should be firmly but mildly refused ; and in pro- 
portion to the degree in which a decided conduct 
is adopted where the will of God is concerned, an 
obliging and yielding disposition should be mani- 
fested where personal inclination only is at stake, 
or where the matter is rather expedient than obli- 
gatory. 

But there is a case of still greater difficiuty; 
viz, when .a believer has knowingly married aa 
ungodly person, after having been acquainted with 
the truth and will of God in this respect. In ge- 
neral such persons flatter themselves with the 
hope of being the instrument of good to the object 
of their choice, though the reverse is by far the 
more common eff'ect. Yet tliis hope should not 
afterwards be abandoned : but deep humiiiatioo, 
with earnest prayers to a merciful God, to pardcs 
and overrule for the best what cannot now be 



324 On Jttention to relative Duties. 

disannulled, should be considered as above all 
things needful. To this the observance of the 
foregoing rules should be added ; and the consi* 
deration of the sin, by which the cross has been 
incurred, should constitute an additional motive 
to persevering patience, meekness, ar>d kindness, 
even in return for harsh treatment : and in one 
way or other;, the Lord will support, comfort, and 
rescue such humble penitents, and make all to 
work together for good to their souls. 

These hints, indeed, are very inadequate to the 
full discussion of so copious and important a sub- 
ject; but they may throw some light upon the 
path of those, who read them with prayer, and 
compare them with the sacred Scriptures, from 
an upright desire of knowing and doing the will 
of God, and ** adorning the doctrine of God our 
•* Saviour/' in this as well as in all other re- 
spects. 



325 



ESSAY xxr. 

The Subject continued. 

Having very compendiously gtated the condiicf^ 
to which the principles of Ihe gospel will influence 
the believer, in respect to marriage, and in the 
conjugal relation ; we proceed, 

II. To consider the reciprocal duties of paraits 
and children. This subject indeed has been al- 
ready in great measure discussed ;* but a few hints 
must here be subjoined, beginning with the duly 
of children to their parents. The apostle exhort^ 
*' children to obey their parents in the Lord ;'' in 
obedience to his will, for the honour of his gospel, 
from grateful love to the Lord Jesus, and in imi- 
tation of his example; as this also ** is right" in 
itself, and required by tlie holy law of God. The 
general grounds and nature of this duty have 
been stated ; it remains for us to consider it, as 
practised by a believer from evangelical motives. 
If a young disciple have the blessing of pious pa- 
rents ; in honouring and obeying them, he will 
commonly honour and obey the Lord : and grati- 
tude for the spiritual benefits derived to him, by 
means of their instructions, example, and prayers, 
will be an additional excitement to a respectful^ 
submissive, and obliging deportment; to a steady 
concern for their comfort, ease, interest, and re- 
putation; and to a self-denying, frugal, and dili- 
gent endeavour to ward off want and distress from 
their old age : as pious Joseph maintained his 
father and family, just as many years in his old 
age, as Jacob had maintained him in nis youth. 
In this case it will be peculiarly proper to beeur 



S26 Ott the Believer's Attention [essay 

with their infirmities, and conceal them from 
otherwS ; to submit to inconveniences and restraints 
in compliance with their wishes, and in order to 
soothe their sorrows ; to consult them in every 
undertaking as long as they live ; to pay a defer- 
ence to their opinion, even when it is in a mea- 
sure unreasonable, if it do not interfere with 
other duties ; and never to grieve them by a con- 
trary behaviour, withf)ut a very satisfactory rea- 
son, and with the most evident reluctance. 

On the other hand, it sometimes happens that 
pious children have parents, whom they cannot 
but consider as strangers to the poAver of godli- 
ness. In this case it must be the leading desire 
of their hearts to win them over to the doctrine 
and gra.ce of Christ; but in order to accomplish 
this purpose, it is peculiarly needful to watch 
against a hasty zeal and a violent spirit. They 
should expect to be opposed in their religious 
pursuits ; to be assailed by arguments and autho- 
rity, and perhaps by reproaches and menaces ; to 
be restrained by various methods from attending 
divine ordinances; and to be allured into such 
companies and diversions, as are inconsistent 
Tvith their profession. They ought therefore to 
beg of God to give them the meekness of wisdom, 
as well as a stedfast mind; that they may not re- 
fuse obedience in frivolous or doubtful matters, 
or in a harsh and disobliging manner ; but only 
where evident duty requires it, and with cahnand 
Kfiild declarations of the grounds on which they 
proceed. Thus it will appear that a scriptural 
conscientiousness, (and not caprice, self-will, or 
8elf- conceit,) compels them to act in this manner: 
and in proportion as this is done, redoubled dili- 
gence and self-denial should be used, to oblige 
their.parents in all other things. In general chil- 
dren are not required to preach to their parents : 
at least every word should be spoken with mo- 
desty, tenderness, and unassuming gentleness ; 
and they should rather aim to induce them to hoar 



XXI.] to relative Duties. 327 

sermons, to read books, or to convefse with pious 
and prudent Christians, than themselves to give 
instructions, or engage in arguments with them, 
except in very particular circumstances. For 
parents will seldom become docile scholars to 
their own children, especially if they teach in 
magisterial or reproving language. The most con- 
clusive argument they can use, consists in an uni- 
form conscientious conduct, in obliging attention, 
silent submission to undeserved rebukes, diligence 
in business, fidelity to every trust reposed in them, 
and a disinterested regard to the temporal advan- 
tage of the whole family. When a young person 
uniformly acts in this manner, he will have oppor- 
tunities of speaking or writing a few words with 
weight and propriety ; which, being joined with 
persevering prayer, may at length be crowned with 
the desired success: whilst a contrary conduct will 
close a parent's ear against the most conclusive 
arguments and most zealous discourse. But how- 
ever that may be, in this way he will adorn the 
gospel, and will be sure of meeting with the gra- 
cious acceptance and blessing of his heavenly 
Father. 

These brief hints concerning the duties of chil- 
dren may properly introduce those of parents, 
.whom reason and revelation unite in appointing 
to be the guardians of their offspring, in respect 
to their present and future welfare. Attention to 
the duties of this important relation must, indeed, 
not only commence from the time when they ac- 
tually become parents ; but many things should 
previously be arranged, with reference to the pro- 
bability of this important event; — important^ be- 
cause every human being, that is brought into 
existence, must be completely happy or miserable, 
to all eternity ! From the very first, wise and 
conscientious parents will do nothing, for the sake 
of ease, indulgence, or any other selfish purpose, 
which may endanger the liio; limbs, senses, cou- 



S38 Oh the Believer's AltentiGn [essay 

stitution, health, understanding", or morals of their 
children ; as far as may be, they will persotmllf/ 
attend to every thing* relating to them ; and they 
will be very carefr?! not to entrust them with those- 
who are merely influenced by worldly interest in 
what they do for them. They will perceive the 
importance of inuring them early to action, ap- 
plication, and observation; and of storing their 
minds, as they become capable of it, with inform- 
ation on every subject which can conduce to ren* 
der them useful members of the community. They 
will endeavour to accustom them to such things, 
as are of benefftjial teirdf^ncy, to preserve them 
from habits of indolence and self-indulgence, and 
to prevent their forming improper connexions. 
Many difficulties indeed, must be encountered ib 
adhering to sueli a plan of education, and the suc^ 
Qes5 will not always answer expectation: but 
more may frequently be done^ than many parents 
»o much as attempt ; and the general education, of 
bath sexes, at present, seems calculated for any 
purpose, rather than that of regulating the judg- 
ments, and improving the minds, of the rising ge- 
neration ; of preserving their principles and mo- 
rals from contamination, and of qualifying them 
for filling up the stations in life for which they ar« 
designed. 

The word of God directs parents to rule their 
children^ r/«nV/g their tender years^ by compulsion^ 
and to repress their self-will and rebellious spirit 
by correction ; that they may be early habituated 
to obedience and submission to authority; which 
will be of the greatest advantage to them during 
their whole lives, both in secular and religious 
matters. And the more any man studies human 
nature, and repeats the actual experiment, the 
fuller will be his conviction, that all attempts to 
educate children without correction, and to treat 
them as rational and independent agents, before 
they are capable of using their reason or liberty^ 
spring from forgelfulness of their innate depra- 



XXI. J to relative Duties. 329' 

vity, and oppose the \risdom of man to that of 
God : and let modern manners evince with what 
success this has been attended.* Chastisement 
then should be inflicted j^t an early period, dispas- 
sionately, and in moderation; yet sufficient even- 
tually to attain the end proposed by it^ namely, to 
e^stablish the parent's authority over the tender 
mind of the child. It is, therefore, improper in 
general to contest a trivial matter : for this must 
either give the correction the appearance of un- 
due severity, or induce the pai*ent to desist before 
the child has completely submitted. 

The frequency, severity, and passion, with which 
children have been corrected, and the bad effects^ 
occasioned by these abusesy have prejudiced num- 
bers against the use of any correction. But the 
folly of arguing from the abuse of any thing" against 
the use of it is universally allowed ; and if children 
were early taught, by a lirm and prudent exercise 
of coercion, to know that the parent would be 
obejed, whenever he gave a decided command, 
correction need not be often repealed; and much 
less severity, all circumstances considered, would 
be requisite in education than is generally used. 
For when children become rational creatures, that 
authority, which correction has established, may 
be maintained by arguments, reproofs, commen- 
dations, and expostulations : w hereas, too many 
leave their indulged children without chastise- 
ment, till age and habit have confirmed them in 
stubborn self- will; and then, by an unseasonable 
severity, they complete their ruin. For, beini^ 
exasperated by tlieir ingratitude, they find fault 
•with their very attempts to please, and, by harsh 
language and unkind treatment, drive them into 
bad company and destructive courses : to which 
case the apostle seems especially to refer, when 
h^ says, ** Fathers, provoke not your children to 
'•anger, lest they be discouraged." f On th^ 

♦ Prov. xiii. S4. xix. 18. xxil. 15. xxiii. 13, 14^ xxix, l7. 
Hcb. xii. 5— lU t Epli. vi..4, CcL iii. ^1.. 



880 On the Believer's Attention [essay 

eoDtrary, parents ought to use every method to 
render their children, as they grow up, easy and 
happy in their company, and confident of a fa- 
vourable reception in every attempt to please 
them: for this tends exceedingly to keep them 
out of temptation, to improve their minds, and to 
render the parental authority of wisdom and love 
respectable and amiable in their eyes : and if they 
can allure their children to choose them for com- 
panions, counsellors, and friends, in all their 
undertakings, a most important point indeed will 
be carried. 

It is also incumbent on parents to bring up their 
children in such a manner, and (if they can do it 
consistently with other duties,) to make such a 
moderate provision for them, as may at all events 
enable them to live comfortably in society, with- 
out being a burden to others or themselves. The 
Christian is not indeed allowed to seek great things 
for his family, or to be desirous of advancing them 
much above his own rank in life: yet he will judge 
it best, if the Lord will, that they should not be 
depressed very much beiow it, at least by his 
fault; for that condition, in which men have been 
brought up, is generally the safest for them. 

But the principles of the gospel will especially 
influence those, who are actuated by them, to de- 
sire the blessing of salvation for their beloved olT- 
spring. This will induce them to commend them 
to God in fervent constant prayer, from the time 
that they receive their being; and to instil instruc- 
tion into their minds, as soon as they become ca- 
pable of receiving it. They will early begin to 
store their memories with wholesome words ; to 
lead their attention to. the simpler parts of the 
holy Scriptures ; to impress them with a sense of 
their relation to God and to an eternal state, (es- 
pecially by. means of regular family-worship;) to 
bring them under public and private instructions 
of faithful ministers ; to watch for opportunities of 
speaking seriously to them, and of enquiring what 



XXI.] to relative Duties. 331 

they have learned; and to encourage them in pro- 
posing* questions on religious subjects, by answer- 
ing such as they can with propriety. "^ They will 
also endeavour to keep them from all places and 
companies, and to remove out of their way all 
books, pictures, or other things, by which their 
principles may be corrupted, their imaginations 
polluted, or their passions inflamed; even as they 
would lay poison out of their reach. They will 
more decidedly reprove vice or impiety, than any 
childish neglect or waywardness; and avoid all 
such discourse or behaviour in their presence, as 
might counteract the tendency of Iheir instruc- 
tions, or sanction the pride, avarice, sensuality, 
and love of grandeur; or the envy or malignity of 
their nature. 

It is peculiarly incumbent on religious parents 
to convince their children, as they approach to 
maturity, not only that they act in all other things 
conscientiously; but also that they are more atten- 
tive to their comfort and interest, and more ready 
to forgive their faults, than irreligious parents vvould 
be; though they cannot tolerate their vices, or 
concur in exceptionable plans of advancing or 
enriching them; because the Scripture holds forth 
such alarming examples to warn men, not to gra- 
tify their children by dishonouringGod or injuring 
their neighbours.'f It behoves parents, however, 
to remember the time when they were young, and 
not to cross the inclinations of their children when 
grown up, without substantial reasons, lest they 
should throw snares in their way. They should 
rather endeavour to manifest a disposition to con- 
cur in every thing conducive to their satisfaction, 
if it can be done consistently; that by thus en- 
couraging their confidence in them, they may have 
the salutary influence of experienced counsellors, 
when the direct exercise of authority would en* 
danger opposition. In particular, they should aim 

* Exod. xii. 26—28. Deut. vs. 6— 9. Ps. Ixxyiii. 6 -a, 
1 1 Sam. ii. S'^-'S^. 



S32 On thz Believer i Atlejition [ebsat 

rather to guide, caution, and advise them, in re- 
spect to marriage, than to compel or restrain them 
in an absolute manner : remembering that peace 
of mind, a good conscience, domestic harmony, 
and aconnexion favourable to piety, conduce more 
to happiness even in this world, than wealth, or a 
confluence of all earthly distinctions. — Many di»^ 
rections might be added, in respect to the conduct 
to be adopted by parents, when children appear to 
be under serious impressions : but the subject is 
too copious to be discussed in this place. 

This h the most important perhaps of all rela- 
tive duties, and the neglect of it productive of the 
most fatal consequences: for, besides those par ent» 
who in various ways are accessary to the murder 
of the souls of their own offspring; even they who 
seem to regard other parts of Scripture, often over- 
look the command, ** to. bring up Iheir children in^ 
'* the nm^ture ai>d admonition-of thaLord;"^ and. 
either, by neglect, leave their minds like an un- 
cultivated field, or by their general example and 
harsh treatment of them, prejudice them against 
the gospel, or indiscreetly lead them into such 
distorted views of it as are of fatal tendency. In- 
deed the methods are innumerable, by which pa- 
rents fail of their duty in this respect; and whilst 
numbers act as if they did not much care whether 
their offspring were happy or miserable hereafter ; 
it is to boibared that few, if any, are entirely fra& 
frpm blame in this important concern. 

It may here b^ proper to add, that they who in 
any way undertake to bring up the children of 
others, are required in many respects to perform 
the duties of parents to them. On the other hand, 
such young persons owe a measure of that respect, 
gratitude, obedience, and atfection to them, whicii^ 
have been described as due from children to their 
parents: and the case is not altered, even when 
elder brothers or sisters are the persons on whom^ 
tills charge has devolved. In lik<? manner, th^ 



3CKI.] to relative Duiia. 838 

other saperioT relations are entitled to a measure 
of filial deference and attention, and ought to per- 
form many parts of the parental office to their 
junior relatives : especially if their parents are 
dead, or incapable of performing it, or are wholly 
inattentive to them, and they are capable of 
bringing them up without burdening strangers. 

[II. The mutual duties of brothers and sisters 
should not be wholly omitted on this occasion* 
The love supposed to subsist amongst such en- 
deared relations, is thescriplural standard of that 
pure and ferventaffection, which Christians oufrht 
to bear one towards another : the 'former, there- 
fore, should not be treated as an instinctive pro- 
j>ensily, but regulated by precept as a Christian 
duty. 

The children of one family, when they live mucH 
together, cannot in the present state of human na» 
tura, fail to meet with n>any trivial affronts and 
injuries from each other; which will interrupt 
domestic harmony, unless great circumspection 
be used not to give offence, even by rudeness and 
uncourteous familiarity, and a constant endeavour 
be made to oblige, and to render one another easy 
and comfortabJe, joined with persevering forbear- 
ance, forgirened^, and various concessions. For 
wantof these attentions, perpetual bickerings and 
lasting animosities, frequently supplant brotherly 
love ; and they, who should be, through life, faith- 
ful and tender friends, are often more estranged 
than almost any other persons. Of such bad con- 
sequences are the competitions, envyings, and 
jealousies, th^t take place in families ! and so 
carelul ought parents to be not to lay afoundation 
for them by an injudicious pa/'^/^/z/i^, and not to 
treat them as matters of little moment !* 

They likewise, who associate so much together, 

as young persons in this relation commonly do, 

must have many opportunities of influencing eacli 

other's principles and conduct: these are fre- 

♦ 0«a. xxxvlj. Bs 4. 



§34 On the Believer s Attention [essay 

quently made a very bad use of; and false prioci- 
ples are often instilled , and encouragement 
given to various things contrary to their duty to 
God, tbeir parents, or others, even where no gross 
immorality or impiety appear. But that love, 
which evangelical principles increase and direct, 
will not only be disinterested, conceding, self- 
denying, liberal, and peaceful ; but also prudent, 
pious, and holy; and they who are influenced by 
it will aim, by seasonable caution, counsel, or ex- 
postulation enforced by kindness, and a consis- 
tent example, and accompanied by fervent prayer, 
to guard such dear relation from snares and dan- 
gers, to instil good principles, and to draw them 
to attend to the concerns of their souls. Nor will 
it be improper in this case to speak more plainly, 
and debate the matter more fully (especially with 
those who are younger than themselves) than is 
becoming towards parents or superior relations : 
and it is very common for the Lord to bless such 
endeavours, and thus to make them the founda- 
tion of the most permanent friendship. The dutie* 
of the other collateral relations, who live much 
together, are in great measure the same. 

IV. The reciprocal duties of servants and mas- 
iers are the last of those which belong to domestic 
life. The condition of servants differs widely at 
present, from what it was when the New Testa- 
ment T\'as penned: for then they were generally 
slaves, the property of their masters ; whose ser- 
vice they could not leave, but Avho might dispose 
of them as they pleased, or punish them with al- 
most uucontrouled sevei'ity. This could never 
consist with the law of ** loving our neighbours as 
** ourselves ;" though it pleased the Lord to tole- 
rate and regulate it in the judicial law of Moses ; 
as he did polygamy and divorces : and the state 
of things, at the first opening of the Christian dis- 
pensation, rendered it improper for the ministers 
of religion directly to attack a system, v/hich wa^ 
inseparable from the foundation of every govern- 



■■•i t 



XXI.] to relative Duiies. 335 

ment then existing in the world. This difference, 
however, gives the greater energy to the exhor- 
tations which the sacred writers address to ser- 
vants professing the gospel ; except, that they may 
now leave those places where they are ill used, or 
in which they are restrained from attending on 
divine ordinances, or hallowing the Lord's day* 
Yet this liberty should be used with much cau- 
tion: for every place has its advantages, and 
every master, (as well as every servant,) his 
faults; and men often incur much detriment, and 
forfeit manifold advantages, through impatience 
under a single inconvenience. Especially servants 
sometimes purchase a trivial increase of wages at 
an enormous price. 

The believer, therefore, who is '* called being 
a servant,'* or who finds it necessary for hira to 
enter upon this kind of life, should remember that 
God has constituted these different situations in 
society, for the same reasons as he has allotted 
the several members in the body their distinct 
offices, namely, for the common benefit of the 
whole : and that he has chosen servitude as the 
best situation for him, and requires his unreserved 
submission. He should also consider the place, 
in which he lives, as the post for the present as- 
signed him, which he must not relinquish without 
substantial reasons, nor without fervent prayer 
for direction ; and if this be determined on, he 
ought nevertheless to perform the duties of hii^ 
place without remission whilst he eontinues in it. 
If he wants a situation, he should seek a suitable 
one from the Lord, in dependence on his provi- 
dence and promises : and prefer that which af- 
ibrds the greatest advantages for religious im- 
provement, though somewhat more laborious or 
less lucrative. — And here it may be proper to re- 
mind both servants and masters, that though there 
are many vain talkers and deceivers, yet there 
are also true Christians : it is, therefore, the 
height of absurdity for believeri to prefer th« 



S86 On the Believei's Attention [ESSAY 

society of ungodly persons in any relation, be- 
cause they have been disgusted and ill used by 
hypocrites. Men do not threw away bank-note:* 
because they have been cheated by forged bills : 
and no disappointment should cause them to de- 
spair of finding the far more valuable treasure of 
a Christian master, or servant, unless any oii« 
should imagine himself to be the only true Chris- 
tian in the land ! 

If pious servants are favoured with a situation 
in a religious family, they should remember that 
equality in Christian privileges by no means implies 
equality in domestic life ; instead therefore, of be- 
having with an unbecoming familiarity, or neglect- 
ing their masters' orders, as if they ** despised 
^\ themV they should *^ count them worthy of all 
*^ honour, and rather do them service because they 
** are faithful and beloved, partakers of the bene- 
" fit.''^ And as tliey are conscious of much im- 
perfection in themselves, they ought to make al- 
iowances for it in others also. They shouJd value 
tlie privilege of family-worship very highly, even 
though not in all respects conducted exactly to 
their mind; and so order all their business, that 
nothing may interfere with their constant attend- 
ance on it, or wiih the regular observance of the 
Lord's day. Should pious servants find them- 
selves placed in families, in which they cannot 
but deem the profession of religion to be insin- 
cere, they ought not hastily to mention their opi- 
nion, or speak of it with harshness : on the con- 
trary, they should aim by a good example to ex- 
hibit the difference between the form and *^ the 
*' power of godliness.'* Even when they live in 
families where ignorance and ungodliness prevail, 
they ought not to speak freely on the faults of 
their master, or assume the office of authoritative 
teachers: for no man would be pleased to have a 
spy, or a reprover, in the character of a servant. 

The Christian servant will especially aim to 

• 1 Tim. vi. X—^. 



XXI.] to relutive Duties. 337 

*' adorn the doctrine of God our Saviour," by 
cheerful obedience to every lawful command, dili- 
gence in all the duties of his station, and faithful- 
ness to the trust reposed in him ; remembering 
that his maintenance and wages are the price 
which he receives for his time and skill. Consis- 
tency will require him to prefer the credit, ad- 
vantage, or comfort of his master or the family, 
to his own ease or indulgence, and to manifest 
peculiar sympathy and tenderness to them in times 
of sickness and affliction ; to speak exact trulh on 
all occasions; not to purloin, or join with those 
who defraud his master in small matters ; nor by 
any means to connive at such petty dishonesty, 
however sanctioned by custom, or whatever con- 
tempt and ill-will he may incur by his conscien- 
tiousness. It will dispose him to strict frugality, 
mid to see that no waste be made; and also to 
consult his master's inclination in the manner of 
doing his work. If he be justly blamed, he will 
learn to bear it quietly, owning himself wrong and 
doing better another time; if he be blamed with* 
out cause, or rebuked with harshness, (not to speak 
of more outrageous conduct,) he will endeavour 
to recollect the scriptural rule, of *' not answer- 
** ing again ;" the neglect of which is productive 
of innumerable evils, especially to servants them- 
selves.* He will remember that the apostle says, 
'' Servants, be subject to your masters with all 
'* fear ; not only to the good and gentle, but also 
** to the froward:"f and though ill usage may ex- 
cite his passions, he will not deliberately say, '* I 
** do well to be angry ;" but will consider Him, 
who *' when he was reviled, reviled not again ; 
*' when he suffered, he threatened not." For we 
are called to copy his example, as well as to 
shew the reality and excellency of our religion, by 
doing well and suffering patiently ; and, however 
such a servant may be neglected by an austere and 
injurious earthly master, yet he shall eertainly 
* Tit. ii. 9, 10. 1 1 Pet. ii, 18—25. 

Q 



3-?8 On the Believers Jttention [essay 

receive a gracious recompence from the Lord.* 
Thus his principles will teach him not to be an 
*' eye servant" and *^ a man pleaser/' attentive to 
iiis business only in his master's presence: but in 
*' singleness of heart to do the will of God/'f and 
to refer every thing to the honour of the Lord 
Jesus, and the credit of his gospel; not so much 
fearing man's displeasure, as lest he should dis- 
grace the cause of evangelical religion by his mis- 
conduct. 

Such an habitual behaviour in a servant profess- 
ing the gospel, will not only conduce to his own 
interest, credit, and comfort; but will procure 
attention to any serious remark he may make, or 
commendation he may give of a book or a preacher. 
It will discountenance vice and impiety ; nay, 
perhaps it may dispose some to examine the na- 
ture of that religion which produces such excel- 
lent fruits: whilst violent and zealous disputes for 
doctrines, from one whose conduct is disobliging 
and impertinent, not to say slothful and dishonest, 
expose to contempt the very truths for which he 
contends. The same principles will also lead a 
man to follow after peace with his fellow-servants. 
He will not indeed silently see his master de- 
frauded, or join with others in riot : but he will 
avoid a morose and invidious conduct; not report- 
ing, or even protesting ageiinst trifles, but only 
against manifest evils ; endeavouring by kind- 
ness, patience when ridiculed, and forgiveness 
when injured, to win their attention to calm dis- 
course on religious subjects. He will also take 
care never to seek his own interest by counte- 
nancing children in misconduct to their parents 
or each other, though he will oblige them for 
their good. He will not treat the indigent rela- 
tions, or dependants, of his master, with galling 
-neglect, or attend on them with grudging. If he 
be obliged to refuse obedience to an improper 
command, he will do it with mildness and respect. 
♦ Eph. vi. 5—8, t CoL iii. SS— 25. 



XXI.] to relative Duties. 389 

If his time be too much taken up on the Lord's 
day, be will endeavour to redeem what remains 
more diligently ; and if constrained to leave his 
place, he will be careful how he needlessly lessens 
liis master's character in his own vindication. — 
The same rules, with circumstantial alterations, 
suit the case of apprentices, labourers, and all 
who are employed by others, according to the de- 
gree and nature of the trust reposed in them."^ 

On the other hand, masters are also instructed 
in their duties, by directions and examples in the 
holy Scriptures. The Christian's principles will 
influence him to consider true piety as an invalu- 
able accession to the character of a servant, who 
suits him in other respects ; and to seek the bless- 
ing with fervent prayer, and by making his place 
desirable to such persons. If he be thus favoured, 
he will endeavour to behave to his servant, as to a 
brother in the faith : he will make proper allow*- 
ances for mistakes and defects ; and value a ser- 
vant who, on the whole, is faithful, upright, dili- 
gent, and peaceable, though he be not without 
faults ; knowing how much the comfort of his 
family, and the best interests of his children, de- 
pend on such domestics. If he meet with bad 
servants, he will strive to repress his anger,- to 
avoid reproaches, and to behave well to them till 
he can change them. If his servants suit him in 
other respects, but are strangers to religion, he 
will use alt proper mieans for conciliating their 
minds to it. In general^ such a master will not 
expect more work from his servants than they can 
well perform ; nor deprive them of time for relax- 
ation and retirement. He will deem it his duty to 
give tiiem adequate wages, and to make their 
situation as comfortable as he can. He will pro- 
vide them with things suitable to their station, 
when in health, and be very tender to them in 
sickness ; procuring them help in their work under 
slighter indispositions, and proper advice, if he 

* Gen. xxir. 

q3 



340 On the Believers Aiicntioii [ESSAY 

can, in more acute disease.'^ He will not think 
liiraself justified by custom, in turning' away a 
faithful servant, by sending him to an hospital^ 
because lie cannot do his work, if it be in his 
power to prevent it ; but will consider, that he who 
has the benefit of his skill and labour when well, 
ought to submit to trouble and expence for him 
when sick. Nay, if he can afford, he will copy 
ihe example of the Lord in respect of the aged ; as 
He does not forsake his servants in their old age, 
or when their strength faiieth. ** Remem.bering 
** that he also hath a Master in heaven/' he will 
consult the interests of his servants, and be a sin- 
cere and faithful friend to them, in whatever may 
tend to their comfortable settlement in life. He 
will not keep them at a disdainful distance, or 
answer them with harshness, even when they are 
mistaken or unreasonable ; nor express discou- 
raging suspicions of them, or descant on their 
faults to others. 

The same principles will influence him, to con- 
sider the souls of his domestics as entrusted to* 
his care. He will, therefore, order his affairs so 
as may give them most leisure and opportunity for 
hallowing the Lord's day, and use his authority in 
enforcing ijoch observance of it.f He'willread 
the Scriptures to them, and join with them in fa- 
mily-prayer ; and he will arrange his daily plans 
in subserviency to that grand concern, and avoid 
w^hatever may prejudice their -minds against it. 
He will watch over their morals and principles, 
and exclude from among them infectious compa- 
nions as much as possible. Thus he will make 
family-religion the cement of family-peace ; and 
not only aim to influence his servants by love to 
willing obedience, but to give them cause to bles^^ 
the day when they entered his doors, both in thi.^ 
world and for ever.J 

Many other relative duties might be discussed ; 

* Matt. viii. 1—9. t Gen, xviii. 19. 

X Acts X. 7.2S. Eph. vi. 9, Co', iv. 1. 



XXI.] to relative Duties. 341 

but this topic has already occupied a full propor- 
tion of the limits prescribed to these Essays. — 
Subjects are required to obey the lawful com« 
mauds of magistrates, to respect their persons, and 
reverence their authority as God's ordinance; not 
to speak evil of them; to pay them tribute con- 
scientiously; to pray for them; and to study to be 
quiet and mind the duties of their station. — The 
duty of rulers and magistrates, as far as it falls 
under our plan, will be mentioned in an Essay oriv 
the improvement of talents. The poor should 
behave with respect to the rich, without envying, 
coveting, or repining. The rich should be cour- 
teous, condescending, compassionate, and liberal 
to the poor ; and set them an edifying example of 
piety.— The young should behave with modesty, 
deference, and attention to the old, especially to 
such as cira godly, however poor they may be ; 
the aged should temper gravity and seriousness 
with cheerfulness and kindness, in their conduct 
to the young. — The faithful pastor will study from 
the Scriptures his duty to his flock; and the con- 
sistent Christian will, even in this relaxed day, 
consider himself as bound to honour, love, and 
attend to his faithful pastor. — In one word, true 
Christianity will influence every man to fill up his 
station, in the family, in the church, and in the 
community, to the glory of God and the common 
lienefit of the whole: and all that comes short of 
this, is the effect of remaining contrariety to its 
heavenly principles, in the judgment and dispo- 
sitions of true Christians, and ^' among those who 
^^ name the name of Christ, but depart not from 
^^ iniquity/' 



342 



. ESSAY XXII. 

Oh the Christians Improvement of his Talents, 

When the humble penitent has obtained peace 
of conscience by faith in Christ, and enjoys a pre- 
vailing hope of eternal life; he will be disposed, 
in proportion as his views are distinct and consis- 
tent, to enquire seriously, by what means he may 
most effectually glorify the God of his salvation, 
and do the greatest good to mankind, during the 
remainder of his days. For, *^ the love of Christ'' 
in dying on the cross to deliver sinners from the? 
wrath to come, and to purchase for them ever- 
lasting felicity ; and in calling him to partake of 
so inestimable a blessing, ** will constrain him — 
'^ to live no longer to himself, but to Him who 
*' died for him and rose again." This will induce 
him to consider, very attentively, what advan- 
tages, or opportunities, his situation affords him, 
of promoting the honour of the Redeemer's name ; 
the peace, purity, andenlargementof hiskingdom ; 
the comfort and edification of his people; and the 
welfare, temporal and eternal, of the human spe- 
cies. These opportunities and advantages are 
commonly called talents^ from the parable which 
our Lord spoke on this subject:^ and doubtless 
this portion of Scripture, and that coincident with 
it,f relate entirely to the subject under considera- 
ation ; and cannot reasonably be thought to point 
out the method of salvatioo, as if the improvement 
of natural powers or common grace could merit or 
procure special grace, as some have confusedly 
argued. For, inAeeA, special grace produces the 
inclination and disposition to use natural poxvers^ 
and all other advantages, aright, 

• Matt. XXV. 14— ao. t Luke xix. 11— !?r. 



On Improvement of Talents. 343 

There are various endowments and opportuiii- 
ties, which may be improved to the best of pur- 
poses; but which wicked men- employ in gratifying- 
their base lusts, to the increase of their ovv^n guilt, 
and the injury of all around them ; and which for- 
mal professors of religion, who harbour hard 
thoughts of God and a secret dislike to his service, 
as it were bury in the earth* Of these the tree 
disciple of Christ will avail himself: and by occu- 
pying with the talent entrusted to him, he wilt 
l3ecome as '* the light of the world/' and *^the salt 
'^ of the earth."* Every man has some measure 
of these advantages afforded him, according to 
the appointment of infinite v/isdom, w^iich also 
assigns to each person his station in the church 
and in the community : and if a man profess the 
gospel, the use he makes of these advantages is 
one of the most decisive tests, by which the since- 
rity of that profession may be ascertained, and the 
degree of his grace estimated. f But the im- 
provement, and not the number^ of his talents, 
will be considered in the decision : ** he that is 
*' faithful in that which is least is faithful also ia 
*' much :":[; and whilst the servant, to whom many 
talents have been entrusted, may be more exten- 
sively useful, he that hath improved a very small 
proportion will be equally favoured by his Lord : 
and the poor w^idow's tw^o mites may be more evi- 
dential of sincere love and fervent zeal, than the 
liberal donations of the affluent. 

Every thing almost, that we are, or possess, or 
meet with, may be considered as a talent : for a. 
good or a bad use may be made of every natural 
endowment or providential appointment : or they 
may remain unoccupied through inactivily, and 
selfishness. — Time, health, vigour of body, and 
the power of exertion, and ability to endure fa- 
tigue : the natural and acquired abilities of the 
mind, skill in any lawful art or science, and the 

* Matt.v. 13— 16. t2 Cur. viii. 7, 8. Janies ii. 24—26- 

1 Joha iii. 17—20. X Luke xri. 2—12. 



344 On the Christian's [ESSAY 

capacity for close mental application : tlie gift of 
speech, and that of speaking with fluency and 
propriety, and in a convincing, attractive, or per- 
suasive manner ; wealth, influence, or authority: 
a man's situation in the church, in the commu- 
nity, or in relative life ; and the various occur- 
rences, which make way for him to attempt any 
thing of a beneficial tendency; these, and many 
others, that can scarcely be enumerated, are ta- 
lents which the consistent Christian will improve 
to the glory of God and the benefit of mankind. 
Nay, this improvement procures an increase of 
talents, and gives a man an accession of influence, 
and an accumulating power of doing good : be- 
cause it tends to establish his reputation for pru- 
dence, piety, integrity, sincerity, and disinte- 
rested benevolence ; it gradually forms him to an 
habitual readiness to engage in beneficent designs^ 
and to conduct them in a gentle, unobtrusive, and 
unassuming manner; it disposes others to regard 
him with increasing confidence and affection^ and 
to approach him with satisfaction ; and it procures 
for him the countenance of many persons, whose 
assistance he can employ in accomplishing his own 
salutary purposes. For, as far as we are consist- 
ent in our views of our calling and business in tb€ 
world, we shall, both in the concerns of our own 
salvation and in endeavouring to be useful, imi» 
tate the skilful mariner, who always keeps his port 
in rnind, and ^iiU forward in his voyage, by mak-- 
ing use of every wind, and availing himself to the 
utmost of every circumstance that arises from cur- 
rents and tides, to accomplish his purpose. We 
shall, however, obtain a more distinct view of the 
subject, by selecting a specimen of these talents, 
sind the improvement of which they are capable. 

I. Power and authoriti/ constitute a most im- 
portant trust, committed by the great Ruler of the 
Universe to some of the human race for the benefit 
of the whole, and of every individual, as far as 
consistent with it. The Scripture represents all. 



Xxii.] Improvement of his Talents. 345 

power as originally derived from God ; and all 
ralers as the ministers of his providence in go- 
verning the world, who must render an account 
to him, both of the manner in which they acquired 
dominion, and the w^ay in which they governed^ 
Waving therefore all questions on these subjects, 
it suffices to say, that too many, who in any xcay 
have exercised authority over their brethren, have 
made a very bad use of it. Ambition, vain-glory, 
lust of dominion, rapacity, caprice, envy^ furious 
anger or dire revenge, superstition or impiettp 
h^ve often influenced them to employ the pov/er 
entrusted to them, in exciting and w aging blood v^ 
wars, destructive to their subjects as well as to 
foreigners; in oppressing and burdening the poor; 
iu' favouring the exactions and oppressions whicli 
they ought ta have repressed ; in protracting and 
advancing the men whom they should have pu- 
nished; in harassing those whom it Avas their duty 
to protect ; or in persecuting peaceable subjects 
for their religious opinions; and thus augmenting^, 
by various ways, the miseries whicli they were 
exalted on purpose to remedy. 

There have also been some who, as princes or 
magistrates, have upon the whole acted negativeh/ 
well : they have not waged unnecessary w\ars, or 
molested their subjects by oppressions or persecu- 
tions; but have been peaceably contented with 
the splendor, dignity, and pleasures of their sta- 
tion, and have left it to their servants to keep the 
machine of government in motion. They have 
indeed done far less mischief than some others; 
but they have not done the good incumbent on 
them; nor prevented the evil which has been don^j, 
perhaps under the sanction of their names, and 
which. they ought strenuously to have opposed; so 
that they may be justly said to ** have buried theii' 
*^ talent in the earth." 

Other rulers and magistrates, from natural prin- 
ciples, have made, in some measure, a salutary us€^ 
©f Ifceir authority. They have enacted goad laws 
Q 5 



346 On the Christianas [ESSAY 

and administered justice witli a considerable de- 
gree of impartialily. They have taken care to 
])reserve tiieir country from foreign enemies ; and 
vet liave avoided war as far as they consistently 
could, from a wise preference of the blessings of 
peace, above the advantages arising from the 
most splendid victories. They have relieved the 
people from burdensome taxes, and defended the 
poor from oppressions, and the pious from perse- 
cutions ; and by thus providiug for the temporal 
welfare of the state, they have obtained the en- 
dearing title of ^ Fathers of their people/ The 
real Christian when placed in authority, will care- 
fully imitate this conduct, from higher motives ; 
and he will unite with it an uniform endeavour to 
render bis whole administration subservient to the 
interests of true religion ; and this constitutes the 
proper improvement of his talents. 

But not only '* the king as siipreme"is entrusted 
with this talent ; for all his counsellors and minis- 
ters of state, the members of the legislature, and 
the magistrates from the highest to the lowest, 
have a degree of power and authority vested in 
them, by the great Ruler and Judge of the world, 
and to him they must be accountable for the use 
which they make of it. As they are placed in a 
conspicuous situation, multitudes scrutinize their 
conduct, either to censure or to imitate it; and 
consequently their example becomes proportion- 
ably more important. This will be an additional 
motive to the true Christian to walk circumspectly 
and accurately ; to shew himself a pattern of a 
reverential regard to the nam.e, the day, the word, 
the house, and the ordinances of God; of sobriety, 
temperance, moderation, and beneficence, in the 
use of outward things ; of equity, punctuality, sin- 
cerity, and fidelity, in all his transactions, pro- 
mises, and engagements ; of meekness, conde- 
scension, courteousness, kindness, and compassion 
in all his deportment ; and of attention to his do- 
mestics, and to all the duties of relative life. He 



XXII.] Improvement of his Talents. 347 

will endeavour to unite wisdom, firmness^ and jus- 
tice, witli candour and clemency, in his public 
conduct; to manifest a disinterested, iinpartial 
spirit; to be the patron of the poor, the oppressed, 
and the friendless, without respecting' the persons, 
or fearing the unmerited displeasure of the rich 
and powerful; and to cleave to what is rights with^ 
out varying from it, even when his conduct ex- 
cites the censures and clamours of an ill-judgitig- 
multitude, His principles will influence him ^^ to 
'Move righteousness, and hate iniquity;'' to pro- 
mote to the utmost, the peace of nations, the 
good order of the community, and the teniporai 
advantage of all ranks of men in it: but they will 
also dispose him to render all this subservient to 
still more important purposes; and he will mm 
^' to adorn' and recommend ** the doctrine of God 
*^ our Saviour in all things ;" to soften men's pre- 
judices and silence their calumnies, and to wia 
their attention to it, by making; Ihem feel its be- 
nign effects. He will not indeed attempt to com^ 
pel any man to consent to his creed, or conform 
to his mode of worship; for this can only make 
hypocrites : but many things may be done by those 
in authority, to promote religion, consistently 
with the most complete toleration. They may 
very properly repress, by coercive means, various 
kinds of vice and impiety, and endeavour to ex- 
terminate the ceremonies and haunts of profligacy 
and villainy, and the schools of blasphemy and 
profaneness. They may furnish the endozced seats 
of learning with teachers of sound principles and 
good morals; and countenance every reasonable 
plan for the good education of youth, and espe- 
cially for instructing the children of the poor. 
They may protect from insults, and liberate from 
restraints, such ministers of the gospel ** as ia~ 
^* hour in the word and doctrine;" and favour lhe:r 
being placed in extensively useful situations. 
They may select young persons, who give evi- 
dences of piety and ability, and assist them ia 



348 On the Christian's [ESSAY ^ 

obtaining that learning, from which their circum- 
stances would otherwise exclude them, They may 
render the admission into the ministry open to 
abl^ conscientious men, and close it against the 
vicious, the ignorant, and the mercenary. They 
miay shew a decided regard to upright, diligent, 
and pious ministers, who differ from them in some 
forms or sentiments ; and a marked disapprobation 
of the negligent and profligate, who pretend to be 
of their judgment. Thus authority may be im- 
proved as a talent, in promoting the cause of 
truth and piety ; in the religious instruction of the 
people at large ; in preventing the effects of the 
indolence, carelessness, ignorance, and vice of 
those who ought to instruct them ; and in counte- 
nancing such as would do all in their power for 
this purpose. 

Books may also be dispersed, and multitudes 
taught to read. The attendance on divine worship, 
may be encouraged, and every thing discounte- 
nanced that tends to keep men from it. Prisons, 
work-houses, hospitals, the army and the navy,^ 
may be supplied \vith diligent, able, and pious 
teachers : and various societies and plans may be 
formed and adopted, to promote this great end^ 
by rulers and magistrates, who are zealous for 
the honour of Christ and the interests of pure and 
undefiled religion; and yet €very man be allowed 
to worship God according- to his conscience, and 
care also taken not to allure mercenary men to an 
unprincipled conformity. Thus the pious rulers 
of Judah, according to the dispensation under x&hich 
they lived, restrained vice and idolatry, and sup- 
ported the worship of Jehovah, from Moses, 
Joshua, Samuel, and David, even to Nehemiah ; 
and true religion uniformly flourished in propor- 
tion to their prudent and pious endeavours. Nor 
would it be easy to assign a reason why the same 
talent may not be improved to similar purposes by 
Christian rulers, according to the genius of the ne^ 
dispensation i except it be thought, that because 



XXII.] Improvement of his Talents. 349 

tjiany have abused it hi/ iufo/eiance and fijranjfj/, all 
the rest ought to hurj/ it in the earth ; a conclusion 
well suited to the lukewarm indifference, which in 
this age hath succeeded to' fiery zeal and cruel 
bigotry, and assumed the dignified name of mo» 
deration! But all judicious Christians will, never- 
thelesS; continue lo beseech the Lord, to make all 
kings and rulers, like Jehoshaphat, Hezekiah, 
and Josiah, that they may be '' nursing fathers to 
*' the church ;'' and neither spare pains nor ex- 
pence, to disperse the knowledge of G jd's word, 
by able, faithfu' men, throughout whole nations/^ 
But let this suffice on a subject, coincident indeed 
with the plan, but in some respects perhaps out of 
the sphere, of these Essays. 

II. Natural abilities and acquired knozcledge 
constitute a talent o^ ^^Q:it importance; as they 
confer a distinguished reputation, and as they 
qualify a man to propagate w ith effect whatever 
principles he adopts. Nor is there any essential 
difference in this respect, between the more solid, 
and the more shewy, kinds of genius and accora- 
-plishment; for each gives a proportionable degree 
of influence in a different circle. Philosophers, 
poets, orators, historians, and other learned and 
ingenious men, possess a peculiar advantage for 
giving a good or bad bias to the sentiments and 
conduct of mankind; though much less ability 
will enable a man to do extensive mischief, than is 
requisite for enlarged usefulness: because our fall- 
en nature strongly inclines to that side. But alas! 
it has been abundantly proved, that far more abuse 
distinguished talents, than make even a tolerable 
improvement of them: and the fatal success, with 
which the deformity of vice and the unreasonable- 
ness of impiety and infidelity, have been varnished 
over by vain reasoning, ingenious misrepresenta- 
tions, and empty declamations, set off with all the 
charms of style, and the authority of erudition; 
and with which the violations of God's law, the 
* 2Chrou. xvii. 7— 9. xxix — xxxii. Neh.Tiii. 



350 On the Chnstunis [ESSAY 

neglect of his worship, and the contempt of his 
s^ospel have been disseminated, by iren of genius 
and learning, in books of all kinds and on all sub- 
jects, can never be sufficiently lamented. 

Nor has a superior eminence in painting, sculp- 
ture, or other elegant arts ; or the charms of en- 
gaging conversation; or the fascinating pov/ers of 
music ; or the talent for fine speaking ; or that 
for theatric imitation of nature and real life, been 
less fatally abused. If then every one must give 
an account to God, for the use he makes of his 
natural and acquired endowments, and for the 
consequences of all his actions ; such as have em- 
ployed ^ talents angel-bright,' during their whole 
lives, in doing the work of evil spirits, by poison- 
ing the principles and corrupting the morals of 
many nations and of successive ages, will one day 
receive a dreadful recompence for those Vv orks, 
which have given them the most flattering cele- 
brity among their ill-judging fellow-mortals. — A 
man may, however, employ such endo^\ments, in 
a comparatively inoflensive manner, and yet fall 
very far short of improving his talents. He may 
so yield Lo indolence, difRdence, and love of retire- 
ment, or be so incapable of coming up to that 
standard of excellency which he hath fixed for 
himself, that he may totally let slip bis opportu- 
nity of usefulness; waste the day of life in doing 
nothing to any purpose; live plausibly io himself; 
and, instead of '^ occupying with his Lord's mo- 
*^ ney," or even '' giving it to the exchangers/' he 
may *' hide it in a napkin,'* and ^' bury it in the 
'^ earth." We must not indeed conclude, that all 
who are reprehensible in this way are *' wicked 
** and siothlul servants" in their v/hole character:, 
yet our Lord s language on this subject, and the 
example of those who, on a death-bed, have 
mourned over the opportunities of usefulness, 
which were then for ever gone, should teach every 
disciple to be diligent '' while the day lastetb, and 



XXII.] Imprdvement of his Talents, 351 

'* before the night ccmeth, in which no man can 
*' work." 

But evangelical principles will influence the 
consistent believer, whilst careful not to over-rate 
his talents, seriously to inquire what advantage?^ 
they give him for glorifying God and doing good ; 
and to endeavour to availhimself of them, without 
yielding to inactivity, despondency, fear of diffi- 
culties, or regard to the praise of men. A person 
of this character, who is held in estimation for 
learning or genius may be very useful, even by 
sanctioning with his decided approbation the faith- 
ful ministers of Christ; by recommending instruc- 
tive publications ; and by professing and pleading 
for the doctrines of genuine Christianity ; answer- 
ing objections to them, and stating them in a 
clear and scriptural manner. His character will 
introduce him to numbers, from whom his undis- 
tinguished brethren are excluded, and give him a 
sphere of activity in which he may subserve the 
temporal interests of mankind; and his principles 
will influence him to improve these advantages, 
that with prudent zeal he may recommend the 
gospel to them. As books written by minis- 
ters of religion are read with an absurd pre- 
judice ; (for who objects to a treatise on medicine, 
because it was written by a physician?) the 
learned and ingenious among the laity may do 
eminent service, by a testimony from the press to 
the truths of religion, which will not have this 
prejudice to encounter : and the poor especially 
will be exceedingly prepossessed in favour of 
such plain tracts as men of this character conde- 
scend to write and disperse among them. And 
surely none will deliberately maintain, that supe- 
rior talents may be better employed, than in re- 
commending those things *^ which angels desire to 
'* look into," and in glorifying Christ and pro- 
moting the salvation of souls I Learned men 
might also do eminent service, if they would in- 
fuse into those approved publications on various 



352 On the Christiait's [ESSAY 

subjects, by which they attract the attention (jf 
mankind, a savour of evangelical religion, as an 
antidote to the poison conveyed in the poems, 
histories, and scientific treatises, which are sent 
out by the enemies of revealed truth. — In short, 
the consistent Christian will take care not to abuse 
his endowments in any way to do mischief to man- 
kind, whatever profit or credit it might procure 
him: and he w^ili endeavour, with persevering 
diligence, to do good in the world by all the 
means in Iris power; and if he have only a me- 
diocrity of talent, he will occupy with it accord- 
ing to the duties of his station, as one who ex- 
pects the coming of his Lord, and desires to be 
numbered with those faithful servants whom he 
will bid to enter into his joy. 

Til. The pastoral office is a subject of too great 
importance, to admit of an adequate discus- 
sion in this place: yet^ as a talent which demands- 
improvement, it must not be wholly omitted. 
Such persons, as have been above mentioned, 
may often be led to examine how far the due im- 
provement of their talents may require thera to 
enter into, this sacred office: and though many 
considerations may induce them to decline it; yet 
the love of ease and lucre, or the fear of contempt, 
should not deter them. The sacred ministry is, 
in all respects, '' a good work :" and he,, who de^ 
sires to be the Lord's steward in so important a 
concern., should carefully scrutinize his motives 
and intentions, and seek, with unremitting dili- 
gence and fervent prayer, every qualification for 
the due performance of it. Alas, what numbers 
utterly neglect these things, and rush into this 
most sacred and important office, from the low est 
motives, and in the worst manner imaginable! 
Let us pity and pray for them in general, for 
'^ they know not what they do:" and peHmps those 
who design them for this profession, and they 
who concur in admitting them into it, have th^ 
greater guilts 



XXII.] Improvement of his Talents, 353 

The apostle's message to Arcbippus may be 
considered as addressed to all wLo are actually 
entered : '' Take heed to the ministry, which 
** thou hast received of the Lord, that thou fulfil 
^* it,"* Such are '' sfezcards of the mysteries of 
'* God;'' ambassadors for Christ to sinners; rvaic/i- 
men to give warning, as they will answer for it at 
their peril ; shepherds *' to feed the fiock of God^ 
*^ which he hath purchased with his blood;" /a^ 
hourers in his vineyard, and builders in his holy 
temple. Surely then, they who have received 
such a ministry, should ** renounce the works of 
*' darkness" and ^^ the hidden things of dishonesty ;'' 
they ^* should take heed to themselves and to their 
^* doctrine;" and they should ^^ labour, and not 
*' faiut," but ** endure hardship" and face danger 
^* as good soldiers of Jesus Christ." They should 
be *^ iustant in season, oul of Sanson ;'* and, laving 
aside all worldly pleasures, divardons, and pur- 
suits; all avarice, ambition, and mere secular 
studiea, which subsefva not ih© and of tbair holy 
calling, they should davota \\vek time, health, abi- 
litias, aad intluenca to the service of the sanctu- 
ary, •' giving themsalveg wholly tboreunto/- No« 
thing, howavar lucraliva, creditable, or conge- 
nial to their taste, should engross those powers 
and that time, which they have most solemoly 
engaged to employ in seeking the salvation of 
souls ; for, the desire of speading their lives in 
this good work, in preference to more lucrative 
and easy employments, seems to be that very * call 
' of the Holy Ghost/ by which men are indeed 
* moved to take this sacred office upon them/ 

The consistent believer therefore, whether his 
office in the church be more exalted, or more ob- 
seure, will certainly endeavour to improve it as a 
talent, by all means in his power, with steady 
perseverance. His example, domestic concerns, 
converse, doctrine, public ministry, private la-' 
bours from '^ house to hoase/' attention to the: 

♦Cul.ir. 17, 



354 On the Christian's [essay 

instruction of children, influence over his brethren 
in the ministry, occasional services, employment 
of time spared from necessary duties, or money 
saved from current expences, will all be adverted 
to, in subserviency to the end he has in view. He 
Mill delight in his work, study the scriptural rules 
and examples for his conduct, and pray to be 
made an able minister of Jesus Christ. But they 
who are concerned in this subject, may easily 
enlarge on these hints in their private medita« 
tion. 

IV. Wealth is a talent entrusted by the great 
Proprietor of 'the world to some for the good of 
many. It is indeed commonly so wasted in grati- 
fying ail the senses and appetites, '^ the lust of the 
'' flesh, the lust of the eye, and the pride of life," 
or so hoarded up in idolatrous avarice ; that it is 
considered in Scripture as exceedingly dangerous 
to the soiiis of those who possess it.* Yet the 
wise man had reason to say, that ** money an- 
^' swereth all things ;"f as it may be made exten- 
sively useful to others, and thus eventually profit- 
able to the faithful steward himself: and *' the 
'* wisdom that is i'rom above" will teach the 
Christian to make this use of it. The wealthy 
are not required, in Scripture, to part with their 
estates ; nor is it generally adviseable to abolish 
the dhtinction between them and their inferiors, in 
their style of life. Nay, such men as are engaged 
in lucrative business, provided it be lawful, and 
they are on their guard against its snares, will 
generally be more useful by carrying it on as the 
Lord's servants, and using its profits as his 
stewards ; than by retiring from it in the prime of 
life to a situation, which perhaps has not fewer 
snares, and certainlyinferior advantages for doing 
good.— The consistent believer, however, will be 
influenced by his principles to retrench a variety 
of superfluous expences, and exceedingly to mo« 

* Matt. iix. 23—26, 1 Tim, vi. 9, 10. 17—20. 
t Eccles X. 19. 



XXII.] Improvement of his Talents, 865 

derate his desires of providing for his family, that 
he may raise a fund for charitable and pious uses: 
and whilst he shews a readiness for every good 
work, by which the wants and miseries of men may 
be relieved ; he will especially endeavour to ren- 
der all his liberality subservient to the more im- 
portant interests of religion. This may be at- 
tempted by disseminating divine truth in the world 
as the only seed of genuine piety and holiness, 
dispersing useful books, assisting in the religious 
education of children, training up pious young 
men for the ministry, or in various ways promot- 
ing the faithful preaching of the gospel. Wealth 
gives a man injiuence also ; and the affluent Chris- 
tian may use this influence to important purposes ; 
and when the leisure it affords is accompanied with 
a suitable turn of mind, he may do more good by 
an edifying example, pious converse, and prudent 
efforts, in his own sphere, (from which others are 
often excluded,) than by retiring from it, even 
though he should expend in charity what would be 
saved by that measure. His conduct may like- 
wise be rendered very useful among his tenants, 
domestics, and neighbours ; and if he frequently 
disperse his charity with his own hands, accompa- 
nying it with pious exhortations and affectionately 
serious discourse, it will have a vast effect in con- 
ciliating men's minds to his religious principles. 
But indeed the reflections already made, suftiae 
to shew in general how this talent may be im- 
proved ; and particulars on so copious a subject, 
in this compendious Essay, can scarcely be ex- 
pected : only it may be added, that far more should 
be thus employed than commonly is.. 

They also, who are in more narrow circum- 
stances, yet have a talent to improve in this re- 
spect. Much might be saved from superfluous 
expences by most Christians, to employ in those 
good *^ works, which are, through Christ Jesus, 
•' to the praise and glory of God." Nay, such 
as *' labour, working with their hands/* are ex- 



356 On Improvement of Talents. 

pected to give something to those that are in 

want.* 

This specimen may illustrate what is meant by. 
* the improvement of talents/ Many other parti- 
cular talents might be properly mentioned : but 
brevity must be consulted.— I'me is an universal 
talent, which every Christian should redeem from 
useless ways of spending it, that he may employ it 
in some beneficial manner : for idleness is intole- 
rable in a disciple of him, who ^* went about doing 
*' good/' Every man has influence in his own 
circle, however contracted, and may improve it 
to good purposes* For, did we duly consider 
our obligation to *' God our Saviour/' the great 
end for wdiich our lives are continued^ and the 
near approach of death; a desire would be excited 
in our hearls to live to his glory^ and to servg our 
ganer^iion; mnl iim would hiduo© u^ to improve 
ail our ulvmiUgm to that purpoiie And werii 
avary profa.Hior of thi gQipal thus ^^ itidfastj iiii= 
^^ movaabla, alwiji abounding io tha work of the 
^* Lord ;" tha blai^^ad dfeola whioh would follow^ 
may in a meaiuri b§ eoaoiividi bat Qm niver b§ 
tuily estimatid, 



357 



ESSAY XXIII. 

On Prayer^ 

v\s ^* every good and every perfect gift is from 
** above, and comeih down from the Father of 
'* lights ;'* so none of those things '^ that accom- 
•' pany salvation/' can be dene in a proper manner 
and to good effect, except as we seek communica- 
tions from God, by '^ the prayer of faith." it must 
therefore be essential to the design of this com- 
pendious publication, to treat expressly on a sub- 
ject of such great tise and importance. 

The worship, which God requires of us, may be 
distinguished into adoration, thank^sgiving, and 
supplication. Contemplating the glories of his 
nature, as displayed in his works and revealed in 
bis word, we express our reverential awe of his 
greatness and majesty, and our admiring love of 
his infinite excellency, by adoring praises, and by 
celebrating the honour and harmony of all his- at- 
tributes. KecoUecting our personal obligations 
unto him, as our Creator, providential Benefac- 
tor, and Saviour ; we declare our grateful sense 
of them in thanksgiving, general and particular: 
whilst the desire of holiness and happiness, and 
the love of our fellow-creatures, joined to a con- 
viction of our weakness and poverty, and a con- 
fidence in the Lord's goodness and mercy, dictate 
prayers for ourselves and others : and in all these 
respects we *' render to the Lord the glory due to 
'* his name." In speaking therefore more parti- 
cularly concerning prayer y it is not meant to ex- 
clttde or oveilook the olher parts of divine wor- 
ship ; but rather to consider them as connected 
with it, and as bearing a proportion to the en- 



868 On Prayer. [ESSAY 

largement of our hearts, *^ in making our requests 
^^ known unto God." Yet as prayer is especially 
the employment of poor and helpless sinners on 
earth, and the introduction to those praises and 
thanksgivings, which are anticipations of the 
work and felicity of heaven ; so, it may be proper 
in this place, to confine our enquiries pre/zc7pa/(y 
to this part of divine worship. 

Prayer, in its very nature, is the expression of 
dependeiice, indigence, desire, and expectation. 
Petitions can scarcely be offered with propriety 
to those on whom a man has no kind of depend- 
ence. The rich will rather buy than beg: but he 
that has no money, and is unable to earn any, is 
likely to be induced by necessity to the humiliat- 
ing expedient of supplicating relief. Yet he can* 
not heartily ask those things of which he is not in 
want, or which he feels no desire to obtain. And 
at last, whatever his dependence, indigence, or 
desires may be, he will not be disposed to petition 
any one, whom he considers as totally unable or 
unwilling to relieve him. 

Prayer, therefore, in the most general sense, 
implies a belief, and contains an acknowledgment 
of the being and perfections of God, of his pre- 
sence with us, and of our dependence on him for 
'^ life, and breath, and all things.'' It includes a 
consciousness that we are insufficient for our own 
happiness: that we cannot defend ourselves from 
dangers and calamities, or secure our lives, health, 
limbs, senses, mental powers, possessions, and re- 
latives; that we cannot obtain the sure supply of 
all our wants, or find comfort in life or death; and 
that all our fellow-creatures are unable to do these 
things for us. It further supposes, that we ear- 
nestly desire the things for which we pray^ and 
be)lieve that the Lord is able, and hope that he is 
willing, to grant the requests which we present 
unto him. *' He that cometh uflto God, must 
*' believe that h© is, and that he is the Rewarder 



XXIII.] On Prayer. 8^ 

'^ of them that diligently seek him/'* It is there- 
fore evident, that all who deny the particular 
providential government of God ; and so ascribe 
every thing to second causes, independently pro- 
ducing* their effects, by chance or necessity, as to 
exclude the immediate operation of the great First 
Cause, cannot with any propriety be said to pray. 
A\ hatever sense they may have of their indigence, 
and whatever may be their hopes and desires, 
they cannot feel a dependence on God, or form 
expectations of help from him: and every ex- 
pression which seems like prayer, is either used 
by such men as a mere expletive without mean- 
ing, or it must be a virtual renunciation, in that 
instance, of their avowed principles. 

But we are not so much concerned to enquire 
about the prayer that might be offered by rational 
creatures, who, however faultless, are in themselves 
indigent a>nd dependent; as about that oi fallen 
and ruined sinners : for such we all are. This part 
of worship, indeed, may be considered as a duty 
required by the divine law : for the command of 
^^ loving God with all our hearts/' certainly re- 
quires all men to beg of iiim to make them happy 
in his favour and presence: and sinners (if allowed 
to hope for such a blessing,) must surely be bound 
to desire and ask for this forfeited felicity; for how 
can any reasonable being be supposed to love God 
supremely, who does not desire and will not re- 
quest restoration to Ins favour, renewal to his 
image, the enjoyment of his love, and the capacity 
of glorifying him J 

. JSevertheless prayer is here considered speci- 
ally as a means of grace, to which we are directed 
and encouraged by the gospel. It is therefore, in 
this sense, ao expression of our entire depend- 
ence on the unmerited mercy of God, as justly 
condemned transgressors, for pardon, acceptance, 
and all things pertaining to eternal salvation. It 
springs from *' poverty of spirit ;'' or a humble 
* Heb. xi. ^. 



360 On Prater. [essay 

conscionsness, that we are ^* wretched, and imise- 
*' rable, and poor, and blind, and nak^d ;"* that 
we have neither wisdom, righteousness, holiness, 
strength, or any disposition or ability, for those 
things to which we are exhorted by the word of 
God; and that none of our fellow-creatures can 
give us any effectual help in this our deplorable 
condition. Tt implies sincere and vigorous de- 
sires, yea, hungerings and thirstings, after God 
and spiritual blessings, which cannot be bribed, 
diverted, or assuaged by worldly things ; arising 
from a deep conviction of mind, that the declara- 
\\ous of Scripture concerning a future state, the 
resurrection of the dead, judgment, heaven, and 
hell, are great realities, compared with which all 
else is a vanishing dream and an empty shadow : 
and it imports also, that we have a prevailing per- 
suasion and hope, notwithstanding our sinfulness 
and helpless misery, that the Lord is ready to 
bestow eternal blessings on all who apply for them 
in the way of his appointment. These convic- 
tions, desires, or preparations of heart for 
prayer,f admit of various degrees ; but without 
some measure of them no man is capable of pray- 
ing aright. They who are wise in their own eyes 
cannot be disposed to ask wisdom of God : the 
publican's prayer cannot be the language of the 
proud Pharisee s heart : nor can the sensual, ava- 
ricious, or ambitious, sincereh/ request the morti- 
fication of their favourite passions, or the renewal 
of their souls to the divine image; unless ^ome 
contrary influence have begun to change their 
judgment and dispositions. 

Hence arises that difficulty which men generally 
experience respecting prayer; and the need they 
have of forms and helps j even in their most secret 
retirement : for, in this case, such forjns are often 
a vain effort to teach a man to pray for those 
blessings, which are diametrically opposite to his 
determinate judgment, and to the prevailing 

*Rev. ili. 17,18. t Fa. x. 17. 



XXIII.] On Prayer. 361 

inclinations of his heart. The starving wretch, 
whose urgent wants have overcome his reluctancy 
to beg, needs only encouragement, and words 
flow spontaneously from his genuine desires of re- 
lief : but the rich man, who should choose to act 
the beggar, must learn his part and how to per- 
form it, by rule, study, and practice. The fears, 
hopes, and desires of the condemned criminal in- 
spire him with an energetic, though perhaps rude, 
eloquence, when allowed to supplicate the cle- 
mency of his prince: and even the little child finds 
apt words to ask his parent for food, and to com- 
plain of cold or pain. Why then cannot men find 
language, when they would beseech the Lord to 
give them the blessings promised in his word ? 
It is because the state of' their hearts is so contrary 
to those blessings, that they feel no want or desire 
of them. Did experience prove that the Lord 
uniformly conferred health, long life, wealth, suc- 
cess, and honour, on all that prayed for them; 
men would generally get over their reluctancy to 
this humiliating service, notwithstanding their 
natural independence of spirit; and find no diffi- 
culty in framing pertinent, earnest, and importu-^ 
nate petitions for things so suited to their carnal 
minds. Yet they find themselves not only reluct- 
ant, but strangely at a loss, when they would pray 
for spiritual gifts ? When our Lord on earth 
" went about doing good," they who felt their 
miseries, and earnestly desired relief, expecting 
it from his power and love, applied to him with 
suitable and earnest petitions: but others were 
more ready to say with the unclean spirit, '^ What 
*' have I to do with thee, Jesus ? I beseech thee, 

torment me not :" or to '^ intreat him/' with the 
Gaderenes, *' to depart out of their coasts," than 
to cry after him, *^ Jesus, thou Son of David, have 

mercy upon me." Pride, therefore, a carnal 
mind, alienation from God, contempt af spiritual 
blessings, and unbelief, are the sole reasons, wbj 



362 Oh Frayer. [kssat 

men neglect prayer, or are unable to pray aright, 
without the teaching- of the iio\y Spirit. 

But when we consider how great, glorious, and 
holy the Lord is, and how guilty and vile we are 4 
the question seems not so much to be, whether the 
sinner ought to praj^, as whether he may be allowed 
to come with his supplications into the presence 
of his offended Sovereign? The humble and self- 
abased will not doubt, but that the permission 
given to a rebellious worm, to present a petition 
ibr pardon and salvation to the glorious God, i^g 
un act of grace ; and indeed it is always looked 
upon as such when a prince receives a petition 
from a rebel under a deserved sentence of con- 
demnation. But the Scripture places this miatter 
in a much stronger light ; for, the whole legal 
constitution concerning the sanctuary, the veil, 
the priesthood, and high priesthood, the sacrifice 
and burning of incense, and especially the great 
day of atonement, (on which alone, even the high- 
priest might enter within the veil to the mercy- 
seat, with the blood of the sin-offerings, and the 
smoke of the fragrant incense;) were most evi- 
dently designed to shew, what intervening obsta- 
cles must be removed, before the God of infinite 
Justice and holiness could, consistently with bis 
glory, permit sinners to approach him, even on a 
mercy-seat, to present their humble supplications 
for pardon and reconciliation And, though, under 
the New Testament, we are invited ** to come 
'* boldly to the throne of grace, that w^e may ob- 
** tain mercy, and find grace to help in time of 
'* need;'' yet, we have no access, except '* by the 
*' new and living way, which Jesus has cons©- 
'* crated for us, through the veil, that is to say his 
" flesh," given as a sacrifice for sin ;* and by his 
high-priesthood, which is the substance of all 
those ancient shadows. While, therefore, we 
speak of the encouragements given to the vilest 
of sinners, even from the first moment that they 

♦ Heb. ir. 14—16. x. 19— -22, 



XXIII.] On Prayer. 363 

desire mercy, to present their prayers before the 
throne of grace; and whilst we determine, that 
prayer is a part of the worship required of us by 
the divine law, and therefore, an universal duty ; 
we should never forget, that it is a most surprising 
instance of God's condescension and compassion, 
and one of our most valuable privileges, that we 
are allowed to make our requests known unto him, 
with well-grounded hopes of acceptance; for, 
those actions may be o«r indispensable duty, which 
through our guilt and pollution it may yet be to- 
tally improper for him to accept at our hands.'*^ 

In order to encourage the prayers of sinners, 
the Lord displays his glory from *' a throne of 
^* grace ;^ here he *' waits to be gracious,'' and to 
dispense pardon and every blessing, to all who ask 
them with faith in Jesus Christ. Had he been 
revealed merely as seated on a throne of glory, 
sustaining the character of a righteous Law-giver 
and an impartial Judge, a kind Friend to the obe- 
dient, but a terrible Avenger to the rebellious; it 
might well have been said, *' Jehovah reigneth, 
^' let the people tremble;" but as he hath made 
himself known on a mercy-seat as *• God in Christ, 
*^ reconciling the world unto himself,'' it may be 
said, '' The Lord reigneth, let the earth rejoice.'' 
The whole plan of the gospel, as it relates to the 
Person, righteousness, atonement, and mediation 
of Emmanuel, is evidently intended to give encou- 
ragement to the trembling sinner to seek mercy 
from the God and Fathei: of our Lord Jesus Christ. 
The general invitations of the gospel supersede 
the necessity of enquiring who may come in this 
new and living way i '' Let him that is athirst 
*' come, and whosoever will, let him come." The 
feast of divine love is provided ; " all things are 
'' ready ;" and the messengers of salvation are not 
only commanded to invite all they meet, but even 
** to compel them to come in," by every argument, 
persuasion, expostulation and encouragement they 

* Is. i. 11— 15. 
R 3 



364 On Prayer, [essay 

can devise ; for these are the means by which the 
Holy Spirit produces the willing mind, and gives 
the prtlying heart. The very appointment of this 
wav of applying for salvation, is a complete en- 
couragement to all who feel desires after the bless- 
ings of the gospel;, and are willing to become 
humble supplicants for them : as it implies, that 
the Lord purposes to bestow them as free gifts on 
indigent beggars ; and not on those who would 
buy, earn, or deserve them. For, in this case, 
prayer is the very language of poverty and dis- 
tress, which guilt alone hath brought on any part 
of the rational creation of God. 

Every general command or exhortation, there- 
fore, to pray, is an encouragement to all who de- 
sire to pray; and whatever guilt they have con- 
tracted, or in whatever depths of temptation and 
misery they are plunged, it says to them, '* Be of 
'^^ good comfort, arise, he calleth thee." Such 
general exhortations abound in Scripture : they 
are often addressed to the vilest transgressors, and 
are commonly connected with absolute promises ; 
^' Ask, and it shall be given :" — *^ for every one 
'* that asketh receiveth, &e.''^ — Such promises do 
not indeed engage, that God will hear the prayers 
of the formal, the hypocritical, or the impenitent, 
who may (like the unclean spirit,) pray t^erj/ sm- 
cerely,^' Torment me not/' and yet hate true reli- 
gion as much as ever; for '^ the prayers of the 
^* wicked are an abomination to the Lord.'' But 
when the vilest transgressor is so far humbled and 
softened as to pray from his heart for mercy and 
grace, and all the blessings of salvation, as the 
•* gift of God through Jesus Christ," he begins to 
offer *^ the prayer of the upright, in which the Lord 
^' delighteth."t 

These assurances are confirmed by the examples 
of Scripture, When Manasseh, vile as he had 

* Ig. Iv. 7, 8. Jer. xxix. 11— 13. xxxiii. 3. Ezek. xxxvi. 
^5—27. 37. Zech. xii. 10. Malt. tIj. 7—11. John ir. 10. 
Acts viii. 22. ^ Pro^- xv. 8, 9. 



I 



XXill.J On Praj/er. 365- 

been, beg-aa to liamble himself and pray to the 
Lord; he was not upbraided with his abominable 
crimes, but mercifully accepLed, pardoned, and 
delivered.^ Yv^hen it couW be said of persecut- 
ing Saul, '* Behold he prayeth !" no further doubt 
remained of his acceptance and reconciliation. 
The publican, who loathed himself as much as the 
Pharisee disdained him, and who, not daring- to 
come near, or ^* to lift up his eyes unto heaven, 
** smote upon his breast and said, God be merci- 
** ful to me, a sinner ! went down to his house 
'^justified/' rather than he who deemed it pre- 
sumption in such a wretch to pray. Even the 
short petition of the dying thief, ^^ Lord, remem- 
** ber me, when thou comest in thy kingdem,"' 
received an immediate answer, full of astonishing 
grace. Nor is there one instance upon record, of 
a single prayer being rejected, e:^cept ibr the 
hypocrisy, wickedness, and unbelief \yith which 
it was presented. To all these encouragements 
we may add the frequent coniinendatioas bestowed 
on importunity, frequency, and fervency in 
praver;f and the testimony of all the servants of 
God of his readiness to hear and save them, from 
the most tremendous depths into v/hich their sins 
Lad cast them, whenever they w^ere brought to cry 
unto him, and say, "' O Lord, I beseech thee^ de- 
** liver my soul." 

If then the vilest sinner, from the first momeni 
when he desires to pray, is warranted to come 
with humble hope of being heard and answered ; 
the same considerations should much more en- 
large the expectations, and confirm the confidence 
<rf those who '' continue" (or persist) " in prayer*' 
from day to day ; pleading, w^ith persevering im- 
portunity, all the promises, in the Redeemer's 
name, and earnestly seeking for that wisdom, 
strength, grace, and consolation, which may ena- 
ble them to live to the giory of God ; as well as. 
fort he pardon of their sins and the salvation otl 
* S Cbroa. xsxili. t Luke xviii. 1— IS. 



366 On Prayer. [essay 

their souls. ^' We have not, because we ask 
'* not;" we are straitened in oursebes, not in the 
Lord ; and did we more enlarge and multiply our 
requests, with greater fervency and importunity, 
we should be enabled to exchange many of our 
complaints for joyful praises. This is evident in 
a great degree from our own experience, if we be 
indeed experinienlally acquainted with the life of 
faith and prayer: for who can deny that his inward 
supports and comforts, his strength to resist temp- 
tation and to endure labour and suffering, have 
borne some proportion to his frequency and fer- 
vency in prayer ? 

The word of God contains the most decisive 
and emphatical language on this subject. The 
apostle says, ^* The effectual fervent prayer of a 
*^ righteous man availeth much;" yet the only 
righteous men on earth are penitent believing sin^ 
ners ; and we are in many passages encouraged 
to expect the most abundant and surprising an- 
swers to the prayers of faith.* — Many curious 
questions have indeed been started concerning 
the efficacy of prayer; for, ** vain man would be 
** wise," but '^ the Lord taketh the wise in their 
•* own craftiness :" and such difficulties speedily 
vanish from the serious humble mind. Yet our 
Lord himself reminds us, that '^ our Father know- 
*' eth what things we have need of, before we ask 
** him :''f and it is obvious that prayer cannot he 
requisite for the information of Omniscience, or to 
dispose the God of all grace to supply our wants. 
But, when seriously engaged in, it tends directly 
to increase our acquaintance with ourselves, with 
our own character and wanta ; to lead our atten- 
tion to the promises of God ; to abstract the mind 
from all selfish and carnal confidences; and thus 
to bring us into that humble, dependent, and 
waiting frame of spirit, which is the preparation 

* Jer. xxlx. 11—13. xxxiii. 3. Malt, xviii. 19. Mark xi. C4. 
Jokin xiv. 13, 14. xv. 7. 16. xw\. 24 Eph. iii. $0. Jam. K ^— T« 
V. 15—18. 1 John iii. it. t. 14, 15. t Malt. n. 5^8. 



i 



XXIII.] On Prayer. 367 

for duly reeeiving and using" every divine bless- 
ing. To pray iu a suitable manner is in effect to 
say, ' Lord, we are poor, vile, helpless, wretched 
* creatures; we have no other refuge to flee to, 
*' we know not what to do, but our eyes are unto 
*^ thee ;" because we believe that thou art ever 
^ ready to forgive and save all that call upon thee.' 
As, therefore, the parent requires the child to 
ask those things that he intends to give, that the 
child may feel his dependence ?,nd obligation, and 
be brought to a proper disposition towards the pa- 
rent ; so the Lord requires us '' to make our re- 
** quests known to him," that we may be prepared 
to receive his intended benefits with thankfulnesSj, 
to notice his hand in them, and to give him the 
glory of them. And when our prayers accord to 
his precepts, are grounded on his promises, im- 
ply submission to his providence, and spring from 
a supreme desire of spiritual blessings ; when we 
pray for those things that are truly good for us, 
conducive to the advantage of our brethren, or in 
anv wav honourable to his name; we cannot ex- 
pect too much in answer to them; for '* He is 
** able to do exceediiig abundantly, above all that 
'^ we ask, or think/' 

The Scripture abounds with examples of the 
efBcacy of prayer. Abmham ceased to ask, even 
in behalf of Sodom^ before the Lord refused to 
answer him ; and ** God remembered Abraham/^ 
in preserving Lot from the overthrow.^ Jacob 
^' wrestled with God, and prevailed" with him ; 
and in consequence, Esau's heart was softened 
and his rage disarmed : he set out an enemy, yet 
met him as a brother.f When Moses prayed, 
Amalek was discomfited: and when he pleaded 
for Israel, the Lord said, *^ Let me alone, that I 
** may destroy them;" as if his intercession formed 
an obstacle to the infliction of deserved vengeance. 
The time would fail to speak of David, Asa, Je~ 
hoshaphat, Hezekiah, Nehemiah, and maifly 

* Gen xviii. 17 — S3, xix. i9. t G«n. xxxii. xxxiii. 



568 On Prayer. [essay 

others. Doubtless the conversion of Saul was an 
answer to the prayer of dying Stephen : and wo 
may suppose that the believers at Damascus were 
beard in their cries for protection from that 
cruel persecutor, in a manner beyond their own 
most enlarged expectations ; as were those at 
Jerusalem, when they prayed for Peter's deliver- 
ance from Herod. ^' 

But indeed, except in the case of miraculous 
interpositions, thcr same is still experienced, and 
the more any man has made the trial, the fuller 
will be his assent to this truth. The Christian, 
who has been frequent, fervent, and particular in 
his supplications, for a length of time, has doubt- 
less found, that many of his petitions (defective 
and defiled as he knows them to be) have been 
manifestly answered, both in his own temporal 
and spiritual concerns, and in behalf of others ; 
often beyond his expectations, and contrary to 
apparent probability. Some requests have also 
been granted, not exactly in his meaning, but in 
a far more desirable way. He has prayed for the 
removal of the ^* thorn in the flesh :' but the Lord 
hath answered him by shewing the sufficiency of 
his grace, and employing the trial to ** humble 
*' and prove him, and to do him good at the latter 
*^ end;f so that the things which seemed the most 
against him, have most effectually promoted his 
highest interest. Or, he has found his prayers 
answered, by feeling his mind wonderfully recon- 
ciled to a denial, from a conviction that '* he knew 
*' not what he asked;" or, by a calm serenity ia 
waiting the Lord's time for those things which he 
had impatiently desired. The causes of his per- 
turbation and anxiety remain, after his prayers 
have been presented before God; but the solici- 
tude itself has given place to a divine '* peace 
*' which passeth all understanding :" for *• he 
^^ called on the Lord, and was strengthened with 
'* strength in his soul." In short, he can scarcely 
* Acts iii. t 2 Cor. m, X-—\0,. 



XX ill.] Ow Prayer. S6& 

produce an instance, m which ** he poured out his 
*' heart," with earnestness and importunity, and 
yet failed of obtaining the blessing he sought, or 
was not after a time satisfied with the denial. In 
raany cases his intercessions for those around him 
have been graciously answered ; in others he may 
still retain hope ; and in all, he may be assured 
that they will return into his own bosom. 

The efficacy therefore of prayer, to bring light 
and wisdom into the mind, peace into the con- 
science, submission into the will, and purity into 
the afteciions ; to keep our garments clean, our 
armour bright, and our hearts joyful; to make us 
strong for the conflict, for service, or for saii'er- 
ing : to obtain sufficiency for our place and work, 
and a blessing on our endeav^ours ; to secure peace 
with our enemies, or protection against them ; to 
carry every point that is truly good for us ; to 
bring down blessings on our families, friends, and 
country; to procure peace and prosperity to the 
church, the conversion of sinners, and the spread 
of the gospel; and for all things, which we can 
desire or conceive, must be ailovsx*d by every man 
who reverences the Scriptures, or knows what it 
is ** to walk with God." Did men speculate and 
dispute less, and prat/ more, their souls would be 
like a watered garden ; fruitful, joyful, beantifuJ, 
and frasrrant. Praver is the first'breath of divine 
life : it is the pulse of the believing soul, the best 
criterion of health or sickness, vigour or debility. 
By prayer we *' draw water with joy from the 
^' wells of salvation :'' by prayer faith puts forth 
its energy, in apprehending the promised bless- 
ings, and receiving from the B^edeemer's fulness ; 
in leaning an his almighty arm, and making his 
name our strong Tower ; and in overcoming the 
world, the flesh, and the devil. All other meajis 
of grace are made effectual by prayer : every doc- 
trine and instruction produces its eff'ect, in pro- 
portion as this is attended to ; every grace revives 
or languishes according to the same rule. Our 
B 6 



On Prayer. [ESSAY 

grand conflict with Satan and our own hearts is 
about prayer: the sinner feels less reluctance and 
meets with less resistance, in respect of all ti>e 
other means of grace, than in retiring to " pour 
** out his hearf ' before God in secret ; and the 
believer will find his chief difficulty to consist, in 
continuing instant and fervent in this spiritual 
exercise. If he succeed here, all else will even- 
tually give place before him, and turn out to his 
benefit and comfort. 

It should likewise be remembered that prayer 
may be either public, social, or secret. Public 
w&rshi}} most honours God, and is the grand end 
of our assembling together ; though few seem thus 
to understand it. Social worship tends greatly to 
maintain brotherly love, and to bri»g down bless* 
ings on families and societies ; bnt secret prayer is 
the grand means of maintaining communion with 
God, and keeping alive the power of religion in 
the soul. Witliout this, the others degenerate into 
formality, and the man himself continues devoid 
of life, strength, and comfort in the midst of them. 
Christians should therefore remember to prepare 
for public and social worship, by secret prayer, 
meditation, and reading the Scriptures : and not 
yield to the temptation of neglecting the one, fey 
spending too much time in the other. 

If we desire to pray aright, we must carefully 
observe, that the Scripture always calls upon us 
*^ to pray in the Spirit,'*^ or " in the Holy Ghost/' 
or rather '' by the Spirit:" our first petition there- 
fore should be, that the Lord would graciously 
give us his Holy Spirit to teach and enable us to 
pray. When this is duly attended to, a very 
heartless beginning will often have a bright and 
encouraging conclusion, insomuch that our de- 
sires may become too large even for utterance ; 
but without it, words will often flow,^ that have 
little meaning and no correspondent affections.* 
W& should also be very particular in our secret 

♦ Rom. yil'u 26, 27. 



XXI 11.] On Prcj/er. 371 

devotions; both in confession, in supplication for 
temporal and spiritual n^ercies according* to our 
circumstances, in thanksgivings, and in prayers 
for others : for whilst men deal in general vvord.v 
they must either be very short and superficial^ or 
run into needless repetitions. — Occasional ejacu- 
latory petitions also are a blessed addition to 
stated seasons of retirement. — All our prayers 
should be eiplicith/ offered in the name, and 
through the intercession, of the divine Saviour ; 
in dependence on his merits, with realizing ex- 
pectation of success, and in a loving, forgiving 
spirit. 

Finally, a thorough acquaintance with the de- 
votional part of the Psalms, and the petitions 
contained in the other parts of Scripture; and a 
careful attention to the requests which the sacred 
penmen offered, the pleas which the}^ used, the 
order and proportion which they observed, and the 
confessions, adorations, and grateful praises wiiick 
they intermixed with their fervent supplications, 
for persona! and public, temporal and spiritual 
mercies, will be more useful to the serious Chris- 
tian in this part of religion, than all other helps 
whatever. Above all, the Lord's Prayer, well 
understood and digested, will teach him what the 
confidence and leading desire of his heart in every 
prayer should be ; what are the blessings especi- 
ally to be nought for; and with what moderation 
and submission he should ask for temporal mer- 
cies, compared with the forgiveness of his sins, 
and deliverance from temptation and the tempter, 
trora evil and the evil one: that, in approaching 
the throne of grace, he may '* seek first the king- 
^' dom of God and his righteousness ;" assured that 
^' all other things will be added unto him." 



372 



ESSAY XXIV. 

On Baptism^ and the Lord^s Supper, 

Among the ordinances which the Lord hath ap- 
pointed in his church, as means of graee and acts^ 
of solemn worship, some have, from the earliest 
times, been distinguished by the name of *S«cr«* 
ments. The word Sacrameni originally signified 
the military oath, which the commanders of the 
Roman armies required of their soldiers; and it 
seems to have been thus transferred to these in- 
stitutions, because they were considered as so* 
lemn engagements to be faithful and obedient to 
Christ, under whose banner all Christians hav^e 
enlisted. In process of time sacraments were 
multiplied, which gave rise to immense supersti* 
tion and absurdity: and as human nature conti- 
nually verges to extremes, it may perhaps be 
found, on impartial inquiry, that the profession 
2ind obligation implied in the ordinances thus dis- 
tinguished by the primitive church, are now by 
numbers too little regarded. The word Sacra- 
ment, however, is not scriptural ; but the nature 
of those two solemn institutions, which are by 
protestants called by this name, in a general view 
may be thus stated. In order that the great truths 
of the gospel may be exhibited to our senses, and 
illustrated to our minds, by outward emblems, 
and the reception of spiritual blessings repre- 
sented by significant actions, observances, in 
themselves indifferent, have, by divine appoint- 
ment, been constituted a part of religious wor- 
ship : thus they become honourable to God and 
profitable to us; and hence positive duties arise^ 
where none before subsisted by moral obligatioa. 



On Baptism. 373 

Baplisin"* is the initiatory ordinance of Christi- 
anity; as circumcision, under the old dispensa- 
tion, from Abraham to the ascension of Christ, 
was the door of admission into the visible church. 
It consists in the application of zcater to the bap- 
tized person, '' in the name of the Father, and of 
'' the Son, and of the Holy Ghost." Water is 
the universal purifier of our persons, garments, 
houses, streets, and cities; it is essential to the 
beauty and fertility of the earth; and it is the 
original element from which every liquor, that 
quenches our thirst or exhilarates our spirits, is 
derived. It is, therefore, the constant and most 
expressive scriptural emblem of the pure and 
satisfying blessings conveyed to us by the gospel; 
especially of the pui*ifying, enlivening, fructify- 
ing, and consolatory influences of the Holy Spi- 
rit : and many ceremonie.s of the law, as well as 
the introductory baptism of John, exhibited these 
benefits by the use of it. The whole of that happy 
change, w^hich the apostle describes, may be de- 
noted by the baptismal water: *' But ye are 
'* washed, but ye are sanctified, but ye are justi- 
*' fied in the name of the Lord Jesus, and by the 
^' Spirit of our God."f This accords with the 
Lord's promises by his prophet, '' Then will I 
** sprinkle clean water upon you, and ye shall be 
'' clean ; from all your filthiness, and from all 

* The design of this compendious publication renders it wholly 
improper lo treat of this subject in a controversial manner. After 
a long and patient investigation, and mature reflection, the author 
is a Pcedo-baptist ; and his discussions will coasequeRtly be most 
applicable to those, who coincide with liim in sentiment and prac- 
tk:<3. But he considers all as bretliren wlio ** love the Lord Jesus 
*' in sincerity ;" and he would not willingly ottend any man who 
conscientiously differs from him in such matters; he therefore rea- 
sonably hopes for similar candour from his readers. The alspntes 
about the mode and subjects of Baptism have too long occupied a 
di&prjportionate degree of attention; whilst numbers remain igno- 
rattt of ths nature and obligations of the ordinance itfelf. Mr. 
Henry's observation seems well grounded ; ' If infant-baytism were 
* more conscientiously improved, its obligations would be Ita dit- 
.° pated.' 

t iCor, vi,9— 11. 



374 On Baptism. [essay 

'■^ your idols will I cleanse you;'' aed with various 
other passages in the sacred oracles.^ Yet bap*- 
tism seems more immediately to represent the pR- 
rifyingofthe judgment and affections from the 
pollution of sin, by the sanctification of the Holy 
Spirit. The beginning of this work is therefore 
described with reference to the outward emblem, 
as being ^* born of water and of the Spirit:" it is 
called ** the washing of regeneration, and renew- 
" ing of the Holy tJ^host, which God our Saviour 
*' pours upon us abundantly :" and it is especi- 
ally, though not exclusively, meant by '* the bap- 
'' tism of the Holy Ghost/'f 

The appointment of this emblem, in the initia- 
tory ordinance of Christianity, emphatically testi- 
lies the doctrine of original sin and the necessity of 
regeneration : for it declares every man, as *^ born 
** of the flesh," to be so polluted, that unless hebe 
w^ashed with purifying water, he cannot be received 
ev@n into the outward church of God; and unless 
he be inwardly cleansed by the Holy Spirit, he 
cannot be a member of the true church. In this it 
coincides with circumcision, which implied, that 
without the mortification of the corrupt nature 
derived by generation from fallen Adam, and the 
removal of that obstacle to the love and service of 
God, no man could be admitted into covenant 
with him.t And, like that ordinance, it is ** the 
** seal of the righteousness of faith ;" for he, and 
he alone, who possesses the inward and spiritual 
grace, outwardly denoted by both circumcision^ 
and baptism, has a divine attestation to the since- 
rity of his faith, and to the reality of his justifica- 
tion in the righteousness of the Kedeemer. The 
form of baptism, *^ in," or into, ** the name of the 
*' Father, and of the Son, and of the Holy Ghost,*' 
contains an unanswerable argument for the doc- 

* Ezek. xxxyi. 25—27. Ps.li. S. 7. Zech. xVn. 1. Johnxiii, g-, 
xlx. 34. Eph. V. 26, 27. 1 John v. 6. Kev. i. 5, (>. vU. 14. 
t John i. 31—33. iii. 3—8. '111. iii. 5, 6. 
i Deut. XXX. 6. Jer. iv. 4. Rom. ij. 28, 29^ vi. 11. 



XXIY.] On Baptism. 875 

trine of the Trinity, and constitutes a perpetual 
profession of it : it implies also, that the baptized 
person is the avowed worshipper and servant of 
God ** the Father, the Son, and the Holy Ghost," 
who is become the Salvation and Portion of hi* 
people. 

When the apostles went forth ** to teach," or 
disciple, ** all nations,'' to baptize them in this 
name, and afterwards to teach them more fuliy all 
things that Christ had commanded, that they 
mie^ht observe them ;'^ the converts, whether made 
from among the Jews or gentiles, were baptized 
on an intelligent profession of repentance and faiths 
When the Jews made proselytes to their religion, 
they circumcised the adult males on such a pro- 
fession, according to the nature of their dispensa- 
tion ; and Poedo-baptists, in similar circum- 
stances, would baptize adults both male and fe- 
male on a profession of faith in Christ. But we 
maintain, (for reasons that have been repeatedly 
assio^ned,) that as the Jews also circumcised all 
the males in the families of the proselytes, who. 
were incapable of personally rejecting the Jewish 
religion; so, the apostles baptized the households, 
of their converts, including the females, and only 
excluding such, as, being able to answer for 
themselves, gave evidence, by word or deed, that 
they did not obey the truth. Nay, we are of opi- 
nion that those children, who had one believing 
parent, though the other continued an unbeliever, 
were thus admitted, as relatively holi/, into the 
visible church of Christ.f 

The adult convert, by receiving baptism, vir- 
tually acknowledged, according to the obvious 
meaning of the ordinance, that he w:as a sinner by 
nature and practice, that he repented of his sins, 
and believed in Christ for the forgiveness of them ; 
that he renounced idolatry, and all other objects 
or forms of worship^ ** to serve the one living and 

* Matt, ixviii. 19* 20. t Acts xvi. 3, 15, 38, Rom. «. Ig— ?5. 
1 Cor. i. 16, vii. 14. 



376 On Baptism. [essay 

** true God/ in whose name be was baptized; 
that he cordially believed the truths of the gospel, 
and relied on the mercy of the Father, on the me- 
diation of the incarnate Son, and on the grace of 
the Holy Spirit, for complete salvation; and that 
he sincerely purposed to forsake all his sins, and 
every confidence, pursuit, interest, or indulgence, 
which interfered with these engagenjents. Thus 
he openly joined himself to the Lord, according to 
the new covenant in Christ Jesus: and, embracing 
its benefits as his portion and salvation, he so- 
lemnly vowed to renounce the world, deny him- 
self, bear his cross, endure persecution and hard- 
ship, and fight against sin and Satan, as a faithful 
soldier of Jesus Christ, to the end of his days: 
and doubtless prayers, instructions, prefessions^ 
and engagements to this effect, accompanied the 
administration of baptism, as circumstances re- 
quired or admitted of them. Such a solemn trans- 
action would tend exceedingly to confirm the 
faith, to excite the love, to strengthen the mind, 
and to encourage the hope of the true converto 
And though a hijpocritkal profession could an- 
swer none of these purposes ; yet we cannot de- 
termine that confused views, partial convictions, 
and general purposes of following Christ, might 
not frequently issue in trae conversion; even by 
means of this ordinance, and the prayers, instruc- 
tions, and admonitions, which preceded, attends 
ed, and followed it: for it does not become us to 
limit the operations of the Holy Spirit. The pub- 
lic administration of baptism would likewise ho^ 
nour God and the Christian religion ; establish 
and edify believers, by reminding them of their 
privileges and vows ; make way for subsequent 
exhortations, admonitions, or censures, in respect 
of the baptized person, as occasion required ; and 
excite the attention of numbers to the peculiar 
doctrines of Christianity. 

The baptism of the infant^offspring of such con- 
verts, was Jike wise a solemn declaration that thejr 



XXIV.] On Baptism. S77 

desired the same blessings for their children, as 
they had chosen for their own portion : and they 
thus pledged themselves to the church, *^ to bring* 
*' them up in the nurture and admonition of the 
" Lord ;" giving them erery instruction, and using 
qU means of rendering them wise unto salvation. 
When they brou^^ht the children, which were after- 
wards born to them, to be baptized ; they vir- 
tually renewed their former profession and en- 
gagements, and declared their persevering pur- 
pose of instructing and commanding their house- 
holds in the fear of God : and as the childieri 
^rev/ up, such of them as profited by these means 
would personally accept of the privileges and en- 
ter into the engagements peculiar to Christianity, 
in the manner that will shortly be considered. 

As the number of professed Christians increas- 
ed, the baptism of infants would proportionably 
grow more common: and when the progress of the 
gospel among Jews and gentiles was less rapid.^ the 
baptism of adults would not occur so freijuently. 
This accords with facts, even in the earlier and 
purer days of the church: and afterwards v%^hea 
the progress of error and superstition made \Tay 
for the nominal conversion and baptism of v.lioi© 
nations, the baptism of adults was seldom heard 
of in countries previously professing Christianity, 
The indi-^criniiiiate admi nut ration of infant- bap- 
tism, however, arising Irom a concurreace of 
causes during many ceaturieSj has produced many 
very bad eSects; and the abuses, misapprehen- 
sions, and criminal conduct, which too manifestly 
connect with it, have given many pious persons a 
rooted aversion to that way of administering the 
ordinance, and have furnished them v/ith plausible 
objections against it. But when a serious parent 
is persuaded, notwithstanding all these crimes and 
abuses, that the baptism of tne infant-otfspring of 
believers accords with the word of God, and, in 
compiiance with what he judges his duty, presents 
bis children to be baptized, he solemnly ratifies 



S78 On Baptism. [essay 

and renews the profession and engagements of 
his own baptism ; he avows bis earnest desire, 
that the covenant made with him may be for the 
good of his seed also ;^ and he engages to bring* 
them up in the faith and obedience of the gospel, 
as far as hrs instructions, discourse, example, and 
prayers can have any influence. As they grow 
up, he, or other serious relations, may profitably 
explain to them the nature, meaning, and engage- 
ments of baptism; the blessings it signifies ; the 
advantages of being thus early admitted into the 
visible church, and trained up as her children ; 
^nd the aggravated guilt of deliberately rejecting 
the salvation and service of God, from pride of 
heart and carnal aftections ; or even of neglecting 
the means of appropriating these advantages, and 
complying witii those engagements, which their 
parents, or senior friends, had entered into, in 
their name, and for their benefit. Thus an addi- 
tional avenue is opened to the consciences of 
young persons, and an additional restraint im- 
posed on their pa^ions. — Ministers also may em-' 
ploy these topics with great advantage, in ad- 
dressing both the parents and the children, and 
even such as wish to have their offspring baptized : 
and if this were done frequently and generally^ 
both in public and private ; if baptism were admi- 
nistered solemnly before the congregation, and 
proper reference made to it in the sermon; and if 
some discouraging barriers to these things were 
removed, the most diffusive good might be ex- 
pected. 

But even as matters now stand, the administra- 
tion of infant-baptism has great influence, in giv- 
ing vast multitudes some ideas of the gospel, 
especially of Original sin, Regeneration, and the 
doctrine of the Trinity : and whilst all who act 
profanely, deceitfully, or formally, in this matter, 
must answer for their own crimes; if good be done 
either to parents, children, or others, and if the 
* Jer. xxxii. 38 — 40, Acts ii. 3.8; 39. 



XXIV.] On Baptism. 379 

name of God be in any measure glorified, tlie end 
of the institution is so far answered, even tiiough 
no speaial benefit should be thought to accrue to 
the baptized person. The pious parent may 
therefore rest satisfied with performing^ what he 
considers as his duty. If the child live^ the Trans- 
action may be useful by way of subsequent im- 
provement : nay, we must allow, that the Holy 
Spirit may in some cases regenerate the infant, in 
answer to the prayers of believing friends, even at 
the time of baptism ; without confounding the 
outward sign with the thing signified, or supposing 
the sacrament to produce the effect by its own 
inherent energy. Mttny other things connected 
with this subject must be waved for the sake of 
brevity : but these hints may perhaps assist some 
plain Christians to understand the nature of bap- 
tism, and their duties and obligations respecting 
it. The outward sign doubtless will not profit 
those who live and die without ' the inward and 

* spiritual grace,* even ^ a death unto sin, and a 
' new birth unto righteousness :' and the conduct 
of multitudes, who net in direct opposition to the 
most solemn engagements, entered into for them- 
selves or others, will render their doom more 
dreadful at the last day, than that of Jews, Mo- 
hamraedans, pagans, or avowed infidels. 

The Lord's supper also calls for our peculiar 
attention, as it is of the greatest importance in the 
system of Christianity. When baptized persons 
give hopeful evidence, that they are partakers of 

* the inward and spiritual grace' implied in the 
initiatory ordinance; they should be exhorted to 
make, or renew, a personal profession of their faith 
in Christ, their cordial acceptance of his salva- 
tion, and their purpose of living according to his 
commandments, by joining with his people in re- 
ceiving the Lord^s supper; for this seems to be the 
scriptural way of making such a profession; what- 



380 The Lord's Supper. [essay 

ever expediency there may be in other introductory 
observances. 

Nothing can be more simple in its own nature 
than this institution ; though superstition has been 
peculiarly suceessful in misrepresenting, obscur- 
ing, and perverting it. Our blessed Saviour, the 
evening before his crucifixion^ having celebrated 
the passover with his disciples, appointed the 
Lord's supper to be ^memorial of his redemption, 
as the paschal lamb had heen a prefiguratioti of it. 
He therefore took bread, and, by prayer, praise, 
and thanksgiving, set it apart to be the represen- 
tation of his body. He brake it, to shew that his 
body must be wounded, bruised, put to great tor- 
tare, and undergo death, for the redemption of his 
people ; and he directed each of his disciples to 
eat of that bread in remembrance of him, to instruct 
them in the w-ay by which his atonement would be 
made effectual to their salvation. In like manner 
he took the cup, and renewing his prayers and 
thanksgivings, he bade them ail drink of it; as 
the wine represented his blood, which v/as about 
to be shed to purchase the blessings of the new 
covenant, and to ratify it in behalf of the v/hole 
multitude of believers, for the remission of their 
sins. The language of Christ in appointing this 
ordinance is mami'esily figurative, and cannot be 
literal ly interpreted ; (unless we should explain tbe 
material cup itself to be the blood of Christ, or 
rather the nezo covenant :) and this renders it the 
more wonderful, that any set of men should be so 
adventurous and absurd, as to require all the 
church to believe, in contradiction to their senses, 
that the bread in the sacrament, after consecratioa 
becomes the real entire body of Christ ! But in- 
deed, the Scripture gives us no intimation of any 
peculiar m^ystery in this institution; though strong 
metaphors are employed, the more emphatically 
to demand our attention to the importance of the 
thing signified by the outward emblems.^ 

* Matt. xnvi. ^6;^29. Mark xiv. 23— j&5. Luke sxii. 19, 20= 
X Cur. u. $ J— 30. 



XXIV.] The Lord's Supper, 381 

From these Scriptures, I apprehend we may 
learn in general, that our Lord commanded all 
his disciples^ in every age to the end of the world, 
frequently to meet together in his name, and with 
golemn worship suitable to the occasion, to break, 
distribute, and eat bread, the most salutary and 
universal of all viands ; and to pour out and drink 
wine, the most valuable and refreshing of all cor- 
dials. This action was intended to be a perpetual 
memorial of Christ, especially of his body broken 
and of his blood shed for their sins. The body (for 
that alone could be represented by an outward 
emblem,) was doubtless put for his perfect and erh- 
tire human nature, as personally united to the 
eternal Word and Son of God. His blood (the 
shedding of which was the evident and immediate 
cause of his death,) denoted the whole of his expi- 
atory sufferings^ which terminated when he expired 
on ihe cross. The dignity, righteousness, and 
holiness of the Redeemer; the depth of his vo- 
luntary humiliation and the intenseness of his 
agonies ; the vastness of his condescension and 
compassionate love; the deplorable state of de- 
served misery from which he redeemed sinners ; the 
extensive efficacy of his one oblation; the honour 
and happiness to which he exalts all true believ- 
ers ; and the discovery made in this great trans- 
action, of the justice and love of God, the excel- 
lency of his law, the evil of sin, the vanity of the 
vorld, and the importance of eternal things, should 
all be taken into the account, when we contem- 
plate the death of Christ through the medium of 
these outward emblems : while ^he action, of eating 
the bread and drinking the wine, illustrates the 
manner in which the sacrifice of Christ become^ 
effectual, even by * feeding on him, in our hearts, 
* by faith, with Ihanksgiving.^* — The Lord's sup- 
per was instituted in the evening, and probably 
the disciples received it sittingy or reclining : but 
as no command was given in this respect; nor even 

* John Ti. 53—58. 



382 The Lord's Supper. [essay 

the least intimation thai the memorial ought to be 
thus restricted, the season and posture may well 
be considered as matters of indifference, in which 
the validity of the ordinance is not at all con- 
cerned. 

The very act of receiving- the Lord's supper 
implies a confession of our guilt and ruined con- 
dition, from which we could not have been saved> 
if Jesus had not died upon the cross to redeem 
!3s; a profession that we entirely believe the testi* 
mony of God, respecting the Person, undertaking, 
and atonement of Christ, and the reality, suffici- 
ency, and efficacy of his vicarious sufferings ; an 
avowed dependence on the mercy and grace of 
God, according to the promises and provisions of 
the new covenant, which was ratified by Emma- 
BoeVs blood; an acknowledgment of our obliga- 
tions to this most gracious Benefactor, and au 
expression of our love and gratitude to him ; a 
sacramental engagement to obey him as our Lord 
aad Saviour, surrendering ourselves to him, as 
'' bought with a price, to glorify him with our bo- 
** dies and spirits which are his ;' and a public 
Igniting of ourselves to his redeemed people, to 
walk with them in Christian love and fellowship, 
in all the ordinances of divine worship, and in all 
holy conversation and godliness. 

It is therefore roost evident, that no man is pre- 
pared for this sacred ordinance, or capable of sin- 
cerely and intelligenlly making that profession 
which is implied in it ; unless he be indeed a self- 
condemned penitent, who really believes the gos- 
pel, and renounces ail other confidences, to ** flee 
*^ for refuge to lay hold on tiie hope set before 
** him ;''and unless, in his most secret retirement^ 
he endeavours to ''receive Christ Jesus the Lord" 
as his Prophet, Priest, Ruler, and Saviour, pur- 
posing thenceforth to walk in obedience to him. 
The man, who habitually allows himself in known 
sin, or the neglect of known duty; who harbours 
pride, envy^ malice, avarice, or sensual lusts, in 



XXIV.] The Lord's Supper. 383 

his heart; who comes to the sacrament to com- 
pensate for his sins, or to cloak his secret trans- 
gressions ; who attends on it to quiet conscience 
by a self-righteous service, substituting the out- 
ward sign for the thing signified ; or who uses it 
as a mere qualification for secular preferment, 
must *' be guilty of the body and blood of Christ," 
and eat and drink his own condemnation. But 
the humble trembling penitent, who would apply 
for salvation through the crucified Saviour, by 
using the means which he has appointed, ought 
not to suspect any snare, or fear any danger in 
approaching the Lord's table ; even though many 
doubts may still disquiet his mind, or great re- 
maining darkness obscure his views. 

When the Corinthians had most grievously pro- 
faned this ordinance, and exposed themselves to 
severe rebukes and corrections ; the apostle did 
not counsel them to seek for security by absenting 
themselves: and, tiiough they might doubtless 
profitably use the advice and assistance of their 
pastors or brethren, he did not direct them to be 
satisfied with their decisions, but, *' to examine 
** themselves, and so eat of that bread, and drink 
*^ of that cup."*" It was incumbent on them to 
examine diligently, ^' whether they were in the 
^^ faith V^ whether they did truly repent and be- 
lieve the gospel I whether their professions were 
sincere and their motives pure? whether their 
hearts and lives were consistent with the holy re- 
ligion they had embraced ? whether they did cor- 
dially accept of the whole salvation of Christ, and 
yield tliemselves to his service ? and wdiether they 
came to the Lord's table, *^ discerning his. body/' 
by carefully distinguishing a sacred ordinance, 
commemorative of bis sufferings, from a common 
meaU and thus remembering his love, and seeking 
communion with him and his saints I 

Such self-examination must always become 
professed Christians : not in order to find out some 

« i Cor.xi. 17— 51. 



384 The Lord's Supper, [essay 

€xcuse for neglecting' to obey the dying command 
of their loving Saviour ; but in order to remember 
him with more fervent affection and more exalted 
thanksgivings. It is very useful, when we have 
the opportunity, to set apart some time previ- 
ously to the administration of the Lord's supper, 
thus to re-examine ourselves, to enquire into our 
progress in vital godliness, and to renew in secret 
our cordial consent to the new covenant in the 
blood of Christ, Such a preparation is especially 
important to the new convert, when (with the in- 
structions and prayers of ministers and pious 
friends,) he first approaches to make this profes- 
sion ; and to the backslider, when he is recovered 
from his wanderings, and desires to renew the 
solemn transaction. In all cases self-examination 
should be considered merely as introductory to 
the exercise of repentance and faith, the practice 
of works meet for repentance, and fervent prayers 
for divine teaching, and grace to enable ns more 
profitably to attend on the ordinances of God: for 
should any one discover, that at present he could 
not approach the Lord's table in a suitable man- 
ner, he ought by no means to rest satisfied with 
absenting himself; but should rather become more 
earnest in using every means of becoming an ac- 
ceptable communicant. The believer, however^ 
who huhitiially examines himself^ and daily exer- 
cises repentance and faith, may very properly re- 
ceive the Lord's supper without any further pre- 
paration, when an unexpected opportunity pre- 
sents itself. 

It is evident, both from Scripture and the ear- 
liest records of the primitive church, that this 
ordinance was administered to the professed dis- 
ciples of Christ in general, on every Lord's day at 
least. This frequent recollection of that great 
event, which is the central point of our holy reli- 
gion, was exceedingly suited to increase bumilityy 
hatred and dread of sin, watchfulness, contempt 
of the world, failh, hope, love, gratitude, pa- 



XXIV.] The Lord's Supper. 385 

tience, compassion, meekness, fortitude, andall 
other holy dispositions. — Tiiese are obvious and 
intelligible benefits of frequent communicating, if 
it be done in a serious, considerate, and reveren- 
tial manner: for, ** the communion of the body 
*' and blood of Christ/' as directly tends to 
strengthen and refresh the believing soul, as the 
bread and wine do to nourish and invigorate the 
body. At the same time, due honour is rendered 
to the Lord, by this repeated profession of our 
faith and love; the sympathy of pious persons, 
uniting in so affectionate an ordinance, promotes 
edification; the great truths of Christianity are 
thus brought before the minds of increasing num- 
bers; and the presence and blessing of the Lord 
may confidently be expected, whilst we thus meet 
in his name, and present our prayers and thanks- 
givings before him. Indeed this institution was 
expressly intended to '^ shew forth the Lord's 
^* death till he come;" and this proves that the 
doctrine of the atonenieut is the most essential 
part of Christianity ; and an habitual dependence 
on a crucified Saviour the grand peculiarity of the 
Christian character. 

The abuses that have taken place in respect to 
this ordinance, have at length produced a lament- 
able neglect of it, to the dishonour of the Re- 
deemer, and the increase of that lukewarmness of 
which it is a mriuifest indication. IvTo doubt the 
Pharisaical, hypocritical, avaricious, and profane 
approaches ot numbers to the Lord's table, con- 
stitute a most heinous sin, which, ujiless repented 
&f, will vastly increase their final condemnation. 
But they who through ignorance, impiety, care- 
lessness, malice, or secret crimes^ are unfit for this 
holy ordinance, are equally unprepared for death 
and judgment: and v/hen they withdraw, as Chris- 
tians are about to commemorate their dying Re- 
deemer, they should very seriously recollect, that 
they thus confess that they have no part or lot in the 
matter, Lideed, they are as incapable of praying 

s 



386 The Lord's Supper. [essay 

acceptably, as of communicating worthily, wliilst 
they live in wilful opposition to the commands of 
Christ, and in neglect of his great salvation. 

Some persons likewise withdraw, apparently, 
lest they should make too avowed a profession of 
religion, or bind themselves too closely to a holy 
life. As if this particular instance of disobedience 
would excuse their general conformity to the world, 
and contempt of the favour and authority of their 
Judge ! — Others are harassed with groundless 
.scruples, lest a well-meant, but unsuitable, ap- 
proach to the Lord's table should exclude them 
from future pardon : though even the scandalous 
profanation of the Corinthians was only visited by 
temporal corrections, '' that they might not be 
" condemned witli the world," Or they fear, lest 
some subsequent fall should render their case 
desperate; when Peter denied Christ, the very 
night in which he had both celebrated the pass- 
over and the Lord's bupper, and yet was gra- 
ciously restored ! — Thus, remaining unbelief in- 
duces many, who appear to be pious Christians 
in other respects, to hesitate, and often to refuse 
obedience to this plain command, during their 
whole lives: whilst others seem afraid oi commu- 
nicating too frequently \ or make the languor of 
their affections a reason for absenting themselves, 
though this negligence has a powerful tendency 
to increase the lamentable disease. But let the 
new convert, who would thrive in his profession, 
speedily begin to consider this institution, and 
deliberately prepare for attending on it, as soon as 
he can do it sincerely: and let the believer gladly 
4tini brace every opportunity of communicating; 
avoid whatever may unfit him for it; and daily 
remember the vows of God that are upon liim to 
live to him who died for his salvation. 



387 



ESSAY XXV. 

On the State nf separate Spirits; the Resurrection 
of the Body ; Judgment and Eternity, 

It is the grand design of revealed religion, to 
draw off oar attention and affection from things 
present and temporal, and to fix them on things 
future and eternal. Yet, such is the constitution 
of the universe, and such the plan of the gospel, 
that the regulation of our pursuits and actions, in 
subordination to the interests of the unseen state, 
tends to produce by far the greatest measure of 
happiness to individuals, and to society, which can 
possibly be attained in this present life. Whatever 
conjectures or discoveries the more rational of the 
heathen had made in this interesting concern, or 
whatever intimations God had given about it to 
the ancient church; it may with the strictest pro- 
priety be said, that *' life and immortality haT« 
** been brought to light by the gospel.'' For, the 
New Testament revelation, elucidating and con- 
firming that of the Old, has removed all doubt 
and uncertainty about a future state of existence, 
except what arises from our want of faith, or ac- 
quaintance with the holy Scriptures : it has given 
every needful instruction on the important sub* 
J8Ct; and it has sanctioned it v/ith that authority, 
which is suited to render it influential upon our 
whole conduct. This decisive and complete in- 
formation is of the greatest moment : for, all error, 
obscurity, or uncertainty in a matter of such vast 
importance, must proportionably enfeeble and 
unsettle the mind ; and deduct from the efficacy 
of those motives which excite or animate the soul 
to vigorous exertion, self denying obedience^ pa* 

s 2 



•388 The State of separate Spirits, [essay 

tient sufferings, or couragiously meeting clangers, 
in adhering to the truth and will of God amidst 
the opposition of this evil world. Our concluding 
Essay, therefore, will contain some thoughts on 
the intermediate state of souls separate from their 
bodies ; the second coming of Christ; the resur- 
rection of the body ; and the process, rule, and 
event of judgment. 

The immortality of the soul is fully established 
by the uniform testimony of Scripture ; which 
folly declares, not only that it is created capable qf 
endless existence, but also, that it is the unalter- 
able purpose of the Creator it should exist to eter- 
nity. But it is impossible in the nature of things, 
that this should be proved by any reasonings or 
arguments whatever; because tlie intention of God 
can be known by express revelation alone. 

The language of holy writ constantly implies, 
that the soul is capable of exerting its powers and 
faculties, in a state of separation from the body. 
The apostle could not tell, "whether," during his 
vision, '^ he was in the body or out of the body ;''* 
and he spoke of being " absent from the body," 
and '' present with the Lord."f We frequently 
read of'' the things donezw the body ;' which im- 
plies that the same agent is capable of doing 
\\\\wg% out if the body. '* Our earthly house of this 

tabernacle must be dissolved, that we may have 
^' a building of God, a house not mad^ with hands, 
" eternal in the heavens/'J Then the body *' shall 
^* return to dust, and the spirit to God."§ Ac- 
cordingly we read of *Mhe spirits of just men 
^* made perfect," as well as of " an innumerable 
^^ compaity of angels :"|| and even these brief hints 
may suffice to shew, that the system of modern 
materialists cannot be supported, (any more than 
the other doctrines of the same school,) except 
by rejecting the word of God ; and treating the 
sacred writers as men who espoused and propa- 

/* 2 Cor. xii. 1—4, t 2 Cor. v. 8. $ 2 Cor. v. 1, . 

4 Eccles. xii. 7. \ Heb. xii. 22, 23. 



a 



XXV.] The State of separate Spirits. 389 

gated vulgar errors, whilst tliey professed to 
'* speak as they were moved by the Holy Gliost." 

The Scriptures likewise teach us, that both the' 
righteous and the wicked, immediately on leaving 
the body, enter on a state of happin-ess or misery. 
Lazarus was carried, as soon as he died, '* into 
"Abraham's bosom;" and when *^ the rich man 
" died and was buried, iirhell he lifted op his eyes, 
*^ being in torments;" rt*//z7st his brethren, in his 
father's house, were following' him to the same state 
of misery. Should it be urged, that this is a para--- 
b"olical representation : we answ^er, that He, vv^ho 
is the Truth, would never have spoken those 
things, even in a parable, which have a direct ten- 
dency to mislead the reader, and to raise an ex- 
pectation of a state which has no existence. Bat 
indeed, our Lord was pleased to confirm this in- 
ference by his address from the cross to the dying 
thief, *^ This day shalt thou be with me in para- 
**dise;*'^ which could not have been the case, 
unhess his soul had existed in a state of happiness, 
wJiilst his body lay buried with that of the other- 
malefactor. They therefore, who deny this dis- 
tinction between soul and body, must suppose our 
Lord, as well as his apostles, to have been mis-. 
taken. — His answer likewise to the Sadducees, 
who cavilled about the doctrine of the resurrec- 
tion, is equally decisive against those who deny 
the intermediate state; for, as ^"^ God is not the 
^^ God of the dead, but of the living," how can he 
be the God of Abraham, Isaac, and Jacob, if 
they have been wholly dead during so many re- 
volving centuries ?f 

The apostle ^* had a desire to depart, and to be 
" with Christ, as/ar better'^ than living on earth: 
but he would not have been any sooner with 
Christ for departing hence, if he were to lie entirely 
undrer the power of death, until the resurrection : 
nor could *' he be present zcith the Lord, when ab- 
^ sent from the body" if never made capable of 
* Luke XYi. 22—31. xxiii, 4S, t Matt. xxii. 32. 



390 The State of separate Spirits, [essay 

beholding- him till his second coming.^ The souls 
of those, to whom Christ by his Spirit in Noah, 
preached, during the term of God's *^ long-suffer- 
*^ ing, while the ark was preparing," are repre- 
sented as being i?i prison at the time when Peter 
wrote :f and John was directed to w rite, ^^ Blessed 
*' are the dead, which die in the Lord, from hence^ 
''forth : even so saith the Spirit."J Yea, he saw 
an innumerable company before the throne, who 
were crying for vengeance on their persecutors, 
but were required to wait till the rest of their 
brethren had finished their testimony; which, 
however interpreted, must precede the resurrec- 
tion of the dead.§ — And here it may be proper to 
repeat the observation, that the God of truth and 
love would not arrange even the circumstances of 
a vision in such a manner, as directly tended, in 
the most obvious interpretation, to mislead men 
in so material a point. These are a specimen of 
the scriptural arguments, by which we are in- 
duced to expect an immediate entrance into hap- 
piness or misery, as soon as we leave this world, 
by an anticipation of that sentence, which will be 
publicly pronounced at the day of judgment. 

Various absurd notions and curious specula- 
tions have been formed about this intermediate 
state, which the use of the word Hell for the place 
of separate spirits, in our translation of the Bible, 
of the Creed, and elsewhere, may have in part oc- 
casioned. — Indeed many learned men have ex- 
plained the language of the Messiah, saying by 
the Royal prophet, '' Thou wilt not leave my soul 
" in hell, neither wilt thou suffer thy Holy One to 
^^ see corruption ;'' as if both expressions meant 
the grave, and nothing more. But this is an un-* 
natural tautology : and it seems evident that by 
hell, ihe place of separate spirits was intended; to 
which (doubtless among happy spirits,) the human 
soul of Christ repaired at his death, |j even as his 

* 2 Cor. Y. 8. t 1 Pet. iii. 18—20. Phil. i. 21—53. 

X Rer, xir. 13. § Rev. vi. 9—11. H Luke xxiii. 43, 



XXV.] The State of separate Spirits, 391 

body was laid in the grave : and his soul and body 
continued thus separated, as really as the body 
and soul of any other man after death, till their 
re-union at his glorious resurrection. 

The Scripture seeinsin general, only to inform 
Tis, that the souls of the righteous, when their 
earthly tabernacle is taken down, are made per- 
fect in knowledge, purity, and love ; being freed 
from all remains of sin, removed from every temp- 
tation, made conquerors over all enemies, ex- 
empted from all labours, sorrows, fears, and dis* 
tresses, and admitted into the presence of Christ 
to behcid his glory and enjoy his love : -hat they 
are qualified to join the rapturous worship of 
angels, and to share their felicity, in the full com- 
pletion of all their spiritual desires, in commu- 
nion with God, and in the society of holy beings: 
that their joys far exceed all that they could on 
earth conceive or imagine, and are fully adequate 
to their most enlarged capacities, though propor- 
tioned to the degree of their grace and fruitful oess 
on earth: that nothing is wanting to the absolute 
completion of their happiness, but that re-union 
with their bodies, for which they wait in joyful 
hope, assured that then '^ mortality shall be swaU 
** lowed up of life ;" and that with adoring accla- 
mations, they witness the Redeemer's triumphs 
on earth, and the accomplishment of those pro- 
phecies, for which they fervently prayed whibt 
here they fought the good fight of faith. — On the 
other hand, it is manifest from the sacred oracles, 
that the souls of the wicked, when they leave the 
body, *' are driven away in their wickedness/* 
under condemnation and the wrath of God, and 
the power of their vile affections, now freed from 
all restraint: and that thus they immediately sink 
into a state of despair, and punishment propor- 
tioned to their crimes ; in which they will conti- 
nue till the day of judgment, in fearful expecta- 
tion of that event to complete their misery, by re- 
uniting them to their bodies, the instruments of 



392 On the Resurrection, [essay 

their crimes, and sharers with their souls in the 
righteous vengeance of their offended Creator. 

After the souls of successive generations shall 
have been thus gathered to their own company, 
and their bodies shall have returned to the ground 
whence they were taken, the end will at length 
arrive ;^ when " the Lord Jesus shall be revealed 
*^ from heaven^ with his mighty angels, in flaming 
'* fire, taking vengeance on them that know not 
*' God^ and that obey not the gospel of our Lord 
*^ Jesus Christ ; who shall be punished with ever- 
** lasting destruction from the presence of the 
^* Lord, and from the glory of his power; when 
*' he shall come to be glorified in his saints, and 
** to be admired in all them that believe." ^ The 
divine Saviour will then personally appear in the 
clouds, even as the apostles beheld him when he 
ascended into heaven -i- *' For the Lord himself 
*^ shall descend from heaven with a shout, with 
*^ the voice of the archangel, and with the trump 
^* of God ; and the dead in Christ shall arise 
'* first.^'J This will be accompanied by the change 
of all such believers as shall then be found alive 
upon the earth. § The resurrection of all others, 
who shall have died from the creation of the world 
to this grand consummation of all things, will 
afterwards take place: and then the earth and all 
its works will be burnt up, by one general con- 
flagration. No words, however, can possibly ex* 
plain, illustrate, or enable the reader to frame any 
adequate conception of, this majestic, tremendous 
yet most delightful, scene; or the different emo- 
tions of the righteous and the wicked during this 
astonishing catastrophe. What a spectacle of 
grandeur, and horror, would the conflagration of 
one large city present, were it all at once in flames ! 
What then will be the prospect exhibited to the 
innumerable spectators, when '^ the heavens shall 
*• pass away with a great noise, and the elements, 

* 2 Thes. i. 7—10. ^ Acts i. 11. 

t 1 Xhes. iv. 15— IT. J 1 Cor. xv. 51, 5?. 



XXV.] On the Resurrection 393- 

*^ shall melt with fervent heat ; the earth also and 
'^ all the works that are therein shall be burnt, 
(c yp y^ When universal nature shall, as it were, 
expire in convulsions ! when the haughtiest rebels- 
shall call in vain for rocks and mountains to fall 
on them, and hide them from the face of their of- 
fended Judge ! and when all possibility of escape, 
ar finding mercy, shall vanish for ever ! 

'^ The hour, then, is coming, in the which all 
'* that are in their graves shall hear the voice of 
'^ the Son of God, and shall come forth: thevtliat 
*^ have done good to the resurrection of life ; and 
''they that have done evil to the resurrection of 
" damnation. "f '* The multitudes that sleep in. 
'' the dust of the earth shall awake, some to ever- 
'* lasting life, and some to shame and everlasting 
*' contempt,"! and ** there shall be a resurrection 
*' both o£ the just and of the unjust.'' As the body 
is a part of our nature, and the instrument of the- 
soul in doing good or evil ; so it is meet that it 
should be raised from the dead, to share the hap- 
piness or misery which shall be awarded to every 
one according to his works by the righteous Judge 
of the world. Little, however, is spoken in Scrip- 
ture concerning the resurrection of the wicked, 
compared with the copious information their af- 
forded concerning that of the righteous. By the 
omnipotent word of Him, '* who is the Resurrec- 
** tion and the Life," the bodies of his redeemed 
people shall first be raised from the dust of the 
earth, from the depths of the sea, and from every 
place in which they have been deposited; and^ 
being restored to life, incorruptible, immortal, 
and glorious, they will be re-united to their im- 
mortal souls, to participate and increase their 
unspeakable felicity. For, *' the Lord Jesus shall 
*' change our vile body, that it may be fashioned 
'' like unto his glorious body, according to, the 
*' working whereby he is able even to subdue all 
^^ things to himself. "§ 

*2Pet.in. 10— 13. tjoha v. 28, 2P. |Dan.xii.2. J Phil.iii. 20,2i, 

S.5 



S94 On the Resurrection. [essay 

We know what appellation the apostle bestowed 
on those, who, cavilling: at his doctrine, enquired 
** How are the dead raised ? and with zvhat body do 
'^ they come?" Questions about identitij^ and diffi- 
culties raised against the possibilitij of a resurrec* 
tion, may answer the purposes of a proud scepti- 
cal philosophy : but the humble disciple, sitting 
as a little child at the Saviour's feet, will allow 
that such '^ knowledge is too high for him, he can* 
*^ not attain unto it f and perceive that it is meet 
to answer all such objections by saying, ^' Hath 
'^ God spoken, and shall he not do it?" *^ Can 
** any thing be too hard for the Lord ?" We are 
sure that our bodies will be so far raised the same, 
that we shall know ourselves to be the same per- 
sons who did such and such things on earth : but 
as *^ we must all be changed," our bodies will not 
be in every respect the same. ** There is a natural 
** body, and there is a spiritual body ;" the *' image 
*^ of the first, and of the second, Adam :" *^ and 
*' as we have borne the image of the earthly, we 
** shall also bear the image of the heavenly :" 
** tliat which is sown in corruption, dishonour, and 
*^ weakness, shall be raised in incorruption, glory, 
** and power.'^ '^ Flesh and blood cannot inherit 
** the kingdom of God :" but he will give every 
one his own body, even as he gives to every seed 
an increase of the same kind that was sown."^ 
When we reflect on the resplendent appearance of 
Christen the mount of transfiguration ; and fur- 
ther recollect that the beloved disciple, who leaned 
on his breast at table, fell at his feet as dead whea 
he had a vision of him in his glory ; we shall find 
0ur views enlarged, and expect to receive a body 
at the resurrection, beyond expression glorious 
and beautiful, and as much superior to these 
^^ bodies of our humiliation," as the heavens are 
above the earth. They will be liable to none of 
the wants, decays, disorders, or grossness, of our 
present animal frame? no longer will they retard 

* 1 Cor, XT. 



X X v.] On the General Juclgment, 395 

our motions, or impede ds in contemplation and 
devotion ; but they will be suited to assist and 
increase the most sublime and rapturous joys of 
oar immortal souls to all eternity. And, however 
it may cppear to us at present, we shall doubtless 
find the resurrection of our bodies to be an im- 
mense accession to our happiness, and to our ca- 
pacity of enjoying and glorifying God. 

Whilst the Scripture states the oi'der of the re- 
surrection, and intimates that the final justification 
of believers shall precede the resurrection of thfj 
wicked, that they may be assessors with Christ iu- 
jud2:ing men and angels ;t it also speaks more 
fully on the grounds of their admission to the g]o« 
rious inheritance prepared for them, in language 
which implies that the whole assembled world 
shall be made acquainted with them. Nothing 
can be more august than the description given of 
this tremendous day of God. The apostle, ia 
vision, ^' saw a great white throne, and Him that 
" sat thereon, from whose face the heavens and 
" the earth fled away, and there was na place left 
** for them."i No words can more emphatically 
declare the sovereign authority, and the infinite 
power, justice, and holiness of the Judge. '' He 
*^ saw the dead" also, '* both small and great, 
*' stand before God; and the books were opened." 
This points out the discoveries that will be made, 
when Omniscience shall '* bring to light the hid- 
'' den things of darkness, and make manifest tha 
'* counsels of all hearts ;''§ the perfect re.collectioji 
and full conviction, which every one will thea 
bave of all his thoughts, words^ actions, motives, 
and intentions, however they had previously been 
mistaken or forgotten; the judgment to be made 
of the whole by the perfect rule of the divine com- 
mand; and the final condemnation of all *' whosf^ 
*' names are not found written in the hook of life.'* 
And this likewise implies, that none can abide the 

i 1 Cor. vi. 2, 3. t R«*' XX. 11— 15» 

J 1 Cor. if. 1—3. 



396 On t?ie GenemlJudgment. [essay 

severity of that impartial judgment, except those 
who are interested in the new covenant mediated 
by the Son of God; whilst we are taught, by *^ death 
^^ and hell being cast into the lake of fire/' that all 
the saints will be finally delivered from death, suf- 
fering, and every consequence of sin, which will 
from that period be wholly destroyed, or rather 
confined to those who perish in their sins. 

The apostle Paul declares that *^ we must all 
'* fippear," or be made manifest in our true character^ 
*' before the judgment-seat of Christ ; that every 
^* one may receive the things done in his body, 
** according to that he hath done, whether it be 
*^ good or bad/'^ The same interesting truth is 
exhibited under various parables or similitudes : 
** Every tree, that bringeth not forth good fruit, 
*^ shall be hewn down and cast into the fire':'' the 
tares shall be separated from the wheat ; the corn, 
from the chaff; and the man without the wedding- 
garment, from the welcome guests. '* At the end 
*^ of the world, the angels shall come forth, and 
*^ sever the wicked from among the just, and shall 
*^ cast them into the furnace of fire ; there shall be 
*^ wailing and gnashing of teeth.^f Indeed all the 
descriptions which are given us of this grand 
event, relate especially to the case of those who 
have the benefit of revelation : but we are ex- 
pressly told that, '^ When the Son of Man shall 
** come in his glory, and all the holy angels with 
^^ him; then shall he sit upon the throne of his 
^^ glory ; and before him shall be gathered all na- 
*^ tions, and he shall separate them one from an- 
*^ other, avS a shepherd divideth his sheep from 
** the goats/'j This he will do with perfect ease, 
certainty, and impartiality : he will pronounce the 
final sentence with absolute authority, from which 
there can be no appeal; execute it with a power, 
to which all resistance will be vain; and display 
the propriety of it so clearly as to silence every 

2 Cor. V. 10. t Matt. xUi. 41 —43. 49, 5Qi, 

Matt, XXV, 51—46. 



XXV.] On the General Judgment. 397 

objection. These things are suited to give us the 
most exalted apprehensions of the Judge himself, 
who ^* shall come in his own glory/' as Mediator, 
" and in the glory of the Father," exercising all 
divine perfections through the medium of the hu- 
man nature: so that this will be " the appearing of 
" the glory of the great God and our Saviour Jesus 
'* Christ/'^ Then ''every eye shall see him, and 
*' they also which pierced him, and all the kin- 
'* dreds of the earth shall wail because of hinu 
^' Even so, Amen/'f 

But, when '^ the books shall be opened/' it will 
appear that many of those, who had been guilty of 
numerous and heinous crimes during a great part 
of their lives, had at length truly repented, and 
believed in Christ with a living faith ; " being'' 
then ^^ justified by faith they had peace with God f 
and " their sins cast into the depths of the sea,'' 
** never more to be mentioned unto them/'j: Their 
repentance having been evidenced by newness of 
life ; their faith having worked by love to Christ, 
his cause, and his people ; and the Spirit of adop- 
tion having sealed them by his sanctifying influ- 
ences; a new character was formed in them, and 
their subsequent good works will evince their 
union w^ith Christ, shew their title to the eternal 
inheritance, and constitute the measure according 
to which their gracious recompence shall be 
awarded. For, all their former sins having been 
blotted out; and all the defects, defilements, and 
failures of their subsequent obedience repented of 
and washed away, through the daily exercise of 
faith in Christ; nothing will be found written 
concerning them, but the account of the good 
works which they did from evangelical principles, 
and by the grace of the Holy Spirit ; whether th^y 
have been spared to produce the^e good fruits for 
a longer or a shorter time. Then all their con- 
scientious self-denial; their secret piety and cha.- 

* Tit. ii. 13. t Rev. i. r. . Jude 14,. 15. 

% Ezek, xviii. 23. Micau vii, 19* 



858 On the GeneralJudgment. [essay 

rity ; their heavenly meditations and affeetions ; 
their pure disinterested motives ; their edifying 
discourse; their zeal, fj^ratitude, self- abasement, 
godly sorrow, patience, meekness, perseverance 
in doing good against evil, constancy in the midst 
of opposition; with all they have renounced, yen- 
tared, laboured, or suffered for Christ's sake, will 
be brought to light, and made manifest before 
men and angels. Every calumny,^ and malicious 
charge of hypocrisy, affectation, or spiritual pride 
will be refuted ; their whoie conduct will appear 
in its true light, and it v/ill be undeniably mani- 
fest, that they were the upright worshippers and 
servants of God, the disciples and friends of 
Christ, and decidedly on his part in this evil 
world. Then it will be seen, that it ** is a right- 
" ecus thing with God to recompense" with hia 
heavenly rest, those who willingly endured tribu- 
lations for his sake, whilst they lived among kis 
t^nemies :^ and no one shall be able to object ta 
the decision of the Judge, when he shall say, 
*' Come ye blessed of my Father, inherit the king- 
*' dom prepared for vou from the beginning of the 
•^ world." 

On the other hand, many, ^^ who call Christ 
•* Lord, Lord," will be exposed as hypocrites and 
workers of iniquity ;f for it will then be proved 
that their profession or preaching of the gospel, 
their attendance on ordinances, and their outward 
services, sprang from corrupt and selfish motives; 
that their transient convictions and affections ne- 
ver terminated in an inward change ; that they 
secretly *' loved the wages of unrighteousness/' 
or the pleasures of sin ; that they were the slaves 
of avarice^ ambition, sensuality, or malignant 
passions; that they*' did all their works to be 
'* seen of men,'* and were strangers to constant^ 
fervent, secret devotion; that they did not love 
Christ and his cause, but were deceived by a 

t Matt, vji. 5^3, 23. xx?. 1—11. Luke xiil. ^i&— 30. 



XXV.] On the GeneralJudgmeiit. 39D 

dead faith, a presumptuous hope, and a false re- 
pentance; and that they were not interested in the 
new covenant, but remained under the curse of 
the law, with the aggravation of having also 
abused and disgraced the gospel. This will be the 
case, not only with those who have secretly com- 
mitted gross immoralities, and ch)aked them with 
a religious profession ; but with all, who have not 
shewn their love to Christ by a disposition to lave 
and do good to his people for his sake : and what- 
ever they may now urge in excuse for their con* 
duct, they will be silenced at last ; and with all 
other unbelievers, be doomed ^^ to depart accursed 
" into everlasting fire, prepared for the devil and 
'* his angels/' 

The several scriptural representations of thia 
decisive event concur in establishing these conclu- 
sions. '* They who sin without law shall perish 
*' without law:" they that transgress the law (hav- 
ing had the benefit of revelation,) will be judged 
and condemned according to it; but, if they claim 
the benefit of the gospel, their professed iaith in 
Christ will be tried by its fruits and eff<ects : sa 
that none will eventually stand in judgment, ex- 
cept the true believer who has shewn his faith by 
his works. Yet the doom of benighted heathens, 
however vile their conduct may have been, will 
be far less dreadful than that of wicked Christians: 
and hypocritical professors of the gospel will not 
only be more severely punished than the inhabit- 
ants of Tyre and Zidon, but it will even be more 
tolerable for Sodom than for them. 

Let it here be carefully observed, that very dan-- 
gerous conclusions have been drawn from one of 
the accounts which our Lord gives of the day of 
judgment;^ as if humane and beneficent actions^ 
of 0711/ kind, would ensure a man's acceptance at 
that solemn season. But every reflecting person, 
on deliberately examining the passage, mast per* 
ceivC; that nothing will then be favourably noticed 

• Matt. xxY. 35—40. 



400 On the General Judgment. [kssay 

which has been done by impenitent despisers of 
the gospel, from ostentation, or pharisaical pride, 
or a mere instinctive propensity; for this suppo- 
sition contradicts and disannuls the whole system 
of Christianity. In fact, kindness to believers, the 
brethren of Christy from love to his name, truth,, 
and cause, as the genuine effect of living faith, is 
exchmvely mentioned in this description. No 
doubt, however, love to our fellow-sinners and 
enemies, from evangelical motives, will be gra- 
ciously accepted : but active, liberal love to true 
Christians, whom we are naturally disposed to 
scorn and hate, is selected as the most unequivo- 
cal proof of our love to Christ; nor can this, ever 
be separated from other instances of humble obe- 
dience, in the habitual tenor of our conduct. 

It may easily be imagined what discoveries will 
be made, *^ when the books shall be opened," ia 
respect of the different descriptions of unbeliev- 
ers ; which will suflSce to ^* s.top every mouth," ta 
bring in '* the whole world guilty before God,'^ and 
to illustrate the divine justice in the condemnation 
of all those, who shall then '* go away into ever- 
*^ lasting punishment/' Every one, who seriously 
reflects on his own conduct, during the entire 
coarse of his past life; and compares his thoughts, 
words, and works with the holy commandments of 
God, will gradually more and more find his own 
heart condemn him : and if this be the case with 
the most moral of the human race, where will the 
blasphemer, the profligate, the fraudulent, the 
oppressor, and the murderer appear ? Whatever 
may now be objected to, or whatever excused, the 
discovery of the divine glory of the holy and per- 
fect law, of man's obligations, and of the whole 
behaviour of every individual towards God and. 
man, will then leave the most specious unbelievers 
speechless, and make them feel the justice of 
their own condemnation. 

But what words can express the consequence of 
this definitive sentence? Or who does not see that 



XXV.] The Eternal State, 401 

the language of Scripture is selected to mark out 
the most tremendous effects of almighty indigna* 
tion ? '^ These shall go away into everlasting" (or 
e^e/7itfZ) ^' punishment." But how can this be, if 
the persons thus condemned do not exist for ever 
in a state of punishment ? Or what proof have w^e 
of the eternity of happiness intended for the right- 
eous, if the same word in the same verse in one 
place do not mean eternaV^ — We need not en- 
large. — If the ideas of** a never-dying worm, an 
*• inextinguishable fire," ** the blackness of dark- 
^' ness for ever/' and ** the company of the devil 
'* and his angels/' do not warn men to *' flee from 
^' the wTath to come/' none else can : for these 
only fail, because they are not believed. 

On the other hand, ** a kingdom that cannot be 
*^ moved," ** an incorruptible, undefiled, and un- 
^* fading inheritance/' " an exceeding and elernai 
*' weight of glory," *^ pleasures at God's right hand 

for evermore," a^e expressions so energetic, that 
did we truly believe and attend to them, we could 
not but be influenced by them in all our conduct. 
Here then we pause — '' Beloved, now are we the 
'* sons of God, and it doth not yet appear w^hat 
** we shall be ; but we know, that when Jesus 
^* shall appear, we shall be like him, for we shall 
** see him as he is/'* and the countless ages of 
eternity will only serve to enhance our unutterable 
joys. With what words, then, can we more pro- 
perly close this Essay, and the present compendious 
publication, than those of the apostle, '* Where- 
*^ fore, beloved, seeing that ye look for such things,, 
'* be diligent, that ye may be found of him in* 
•* peace, without spot; and blameless :"f 

* 1 John iii. !?. t % Pet. iii. 14. 



<( 



I N D E X^ 



A. 

Absurdities, preferred by some 
to scriptural trutli, IvOO— 104. 
171. 189, 190. 

Adam, the lirst and second, con- 
trasted, V26. 

Advocate, Christ ours with the 
Father, 135, 136. 153. 156, 
157. 160. 

Access, of sinners to God, diffi- 
culties respecting it, 126 — 
148. 156. Sb'i, 363. 
Only through Christ, 131— 
136. 157—161. 363, 364. 

Adoption, the believer's privi- 
le<ze, 269. Its unspeakable 
value, 270. " Spirit of," i*3l. 
271. 289. 

Affections, those required to- 
wards Christ prove his Deity, 
112. 118. 283, 289. Towaid.^ 
God, 50—55. 230, 231. The 
principal requirement of reve- 
lation, 290- Towards neigh- 
bours, 60—70. 298—311 ; re- 
latives, 60, 61. 313 — 341. 
Christian Brethren, 299, 300. 
enemies, 305—308. 239, 290. 
heavenly things, and things 
*' on earth," 293. 297. 

Afflictions, the believer's view of 
them, 285, 286. 

Agreement, among the sacred 
writers, 5, 6. 

Alienation from God, the source 
of all other sins, 253, 254. 

Allegories, the langua-e of iliem 
inadmissible in laws and grants 
205, 206. 
Angel of the Covenant, title of 
Christ, 89. 95. 

Angels, holy, the servants of 
Christ, 96. 161,162. worship 
him, 100. 200. minister to his 



people, 273. will attend hini 
when he shall come to judg- 
ment, 392. 

xlntinomianism, abominable, l5l, 
152. Absurdities which it in- 
volves, 234, 235. Whence it 
springs, 241. 244—246. Often 
ibund ill connexion with pha- 
risaical pride, 241. Reiinecl 
species of it, 177, 173. 

Antiiriniiarians, attempt to alter 
the form of Baptism, 213. Seo 
Socinians, 

Apocryphal books, 6. 

Arianism, a system repugnant to 
reason, 86. 

Armour of God, how taken and 
used, 260, 261. 

Ascension of Christ, ends answer- 
ed by it, 154, &c. 

Assurance of hope, orofsalva* 
tion, distinct from faith, 265. 
Not enjoyed by all believers, 
257. How prevented, or ob- 
tained, 267. 287—289. 

Atonement of Christ, why neces-^ 
sary, 126—128. 130. 238, 239^. 
Doctrine of, discussed, 136* 
&c. Importance of the doc- 
trine, 150, 151. 383. The ef- 
fect, not the cause, of the Fa- 
ther's mercy, 158. 243. Espe- 
cially commemorated in tha 
Lord's supper, 383, &ic. Day 
of, under the law, 134. 

Attributes, divine, ascribed to 
Christ, 88—94. 96 ; and to the 
Holy Spirit, 208, 209. 

Authority-, a valuable talent, how 
to be improved, 344 — 349. 

B. 

Baptism, the scriptural form of 
words for it implies the Deitj 



40-i IKD 

of Christ, and of the IT0I3' Spi- 
rit, and the doctrine of the 
Trinity, 99., 103. 213, 214. 
Not regeneration, 188, 189. 
What it represents, 374, 375. 
to whom administered by the 
apostles, and in the primitive 
times, 375, what profession it 
implies, 376. Of infants, 375, 
its meaning and good effects, 
S76, the duty of parents con- 
sequent on it, 377—379. 

Believers, their warfere and ex- 
perience, 248, &c. Their pri- 
viJegcs, ^63, &c. Their cha- 
racter, &c. 278, &c. 

Benevolence, excited by evange- 
lical principles, 298/ &c. 

Bigotry, love to truth falsely so 
called, 21. 34. 39, 40. 110. 
How the chargg should be ob- 
viated, 217* 

Bigots, prone to calumny, 68. 

Boasting, how excluded, 181. 
186. 

Books, mischief done by bad 
ones, 65. Sd5. The advantage 
of good ones, written by dis- 
tinguis^hed laymen, 351, 352. 
Those opened at the day of 
Judgment, 396. 

Born again. See Regeneration. 

G. 

Calamities, public, .how Tiewed 
by the believer, ^73. 

Candour, false, 34. True, 305. 

Carnal mind, enmity against God 
and his law, 241. 

Character, of such as have re- 
ceived the Scriptures, con- 
trasted with that of such as 
liave rejected them, 4, 5. Of 
mankind, agrees with that 
drawn of him in Scripture, IS. 
Of God, scriptural, 33, &c. 
carefully to be distinguished 
from that of idols, 34—37, 
most glorious and lovely, 234. 
Of Christ absolutely perfect, 
15, 16. Of Christians, 278, 
&c. 

Charity, perfectly consistent 
with considering men's state as 
dangerous, 78, 110. I 



EX. 

Ciiarms, unlawful, 51. 

Children, duties of, to parents, 
60, 61. 325—327. Sliould be 
corrected whilst young, 328-, 
329. SliOuld not preach to 
their parcnis, 326, 327. 

Christ, evidence of his resurrec- - 
tion, 8 — 11. His Deity, proofs 
of, 86, &c. Importance of that 
doctrine, 105, &c. His fitness 
for the office of Mediator, 
128 — 132. The atonement of 
his death, 136f^c. His exal- 
tation, 153, &c. His high. 
priestliood,l55, 157. Hi.s in- 
tercession, 157 — 160i His 
mediatorial kingdom, 121/' 
161 — 164. His prophetical 
office, 164>16.9. Cannot be ■ 
received in-one office and re- 
jected in another, 165* — 1-67. 
The righteousness of believers- 
by^ imputatioi2, 177, 178. 
Their joy, 117, 118. Their 
life aiul strength, 95, 258, .259, 
276. His love, 130—132. 156, 
157. $00y 306. 38^, 384. Pre- 
cious to believers, 228. Their 
love to him, 112— 115. 294, 
295. 287 — §39. His coming 
to judgment, 391, &c. 

Chiisnan, life of, 249, &c. See 
Bflievers and Warfare. 

Cljurch> distinction between mi- 
litant and triumphant, 248. , 

Circumcision, 373. Door of ad- 
mission into the ancient church 
75. 

Communion, with God, the be- 
liever's privilege, 273, 274. 

Conflict, Christian, its nature, 
157, &c. 

Contentment, required by the 
moral law, 6T. 70. Tendency 
of evangelical principles to- 
promote it, 285, 286. 292— 
298. 

Conversion from one sect or opi- 
nion to another, not regerie- 
ration y 190. The change in- 
tended by, 191, 192. 226 — 
228. 

Conviction, of sin, arises frera 
sciiptural views of of the mo- 
ral law, 59. 70. 235—237. 



'•Correction, of children, grneially 
necessary, 328. Direclioiis 
concerning, 3^9. 

Covetousness, idolatry of it, 354:. 
Contrary to the spirit Qal law 
of God, '66, 68 — 70. Counter- 
acted b3' evangelical princi- 
ples, 293—298. 353, 353. 

Comteousness, 311, 3-41. 

Cross, of Christ, lessons inculca- 
ted by it, 151, 152. 294. Vic- 
tories obtained by him on it, 
153, 154. 
-Crucifixion to the world, 293, 
294. 298. 

D. 

• Darkness, kingdom of, 255 — 

757. 
Death, its dilFerent aspects on 
the righteous and the wicked, 
79, 80. The friend of believ- 
ers, 276. Immediately fol- 
lowed by a state of happiness 
ormiser3^, 389—392. 

• Declension, of Adtal religion, 

greatly owing to the neglect of 
the scriptural doctrine con- 
cerning the work of the Holy 
'Spirit,"224, 229. 
Deity, of Christ, stated, 85. 
Proofs of, 86, ^-c. 219. The 
doctrine, essential to Christi- 
anit}', 105, ^c. Objections 
considered, 120—122. 

• Depr-avityt)fhuman nature, 73 — 

75, 253 — 1^55. Not from edu- 
cation, 75. 

Derotedness, required to Christ, 
aproof of his Deity. Il5, 116. 

Dishonesty, various instances of, 
65, 66. 3S7. 

Dissatisfaction, with alow condi- 
tion in the world, inconsistent 
with evangelical principles, 
295—298. 

Distinctions, outward, compara- 
tively vain, 82. 270. Appear 
so to the believer when medi- 
tating on the cross of Christ, 
^ or on the eternal world, 293 — 
.296. 'xNOt however abolished 
• by Christianity, 297. 336. 

Divorces, when lawful^ 64, 316. 

J)oubts of beins in a state of ac- 



IX.DEX* 405 

ceptance, sometimes effects 
and evidences of faith, 266, 
267. 

Duelling, 61. 310. 

Duties, "relative, 312—315. Of 
husbands and wives, 315-^ 
324. Of parents and children, 
325—333. Of brothers and 
sisters, and other near rela- 
tions, 333, 334. Of ma-^ters 
and servants, 334 — 340. Of 
subjects, Sll. Of men of ge- 
nius, learning, or celebrity, 
349 — 354. Of ministers of re- 
ligion, 349— 354. Ofthejich, 
353 — 355. Duties and privi- 
leges generally coincident, 
286. 



E. 

Earthly things, contrasted with 
heavenl^^ things, 188. 

Education, directions concern- 
ing, 327—332. 

Enemies, with which the Chris- 
tian must conflict, 252, <^c. 
Conduct towards, enjoined by 
Christianity, 305 — 309. Those 
of Christians enemies of God 
also, 268. 366. 

Enmity to God, overcome only 
by regeneration, 292. 293. 

Enthusiasm, 17. 20. 190. 217, 
218.222. 228. 230.232. 

Eternity, vast importance of, 82. 
Of future punishment, 76—78. 
400. 

Evangelical principles, their va- 
lue and tendency, 278, ^c. 

Evil, manifestly abounds, 72. 75. 
No other account of its origin 
so satisfa.ctory as that of the 
Bible, 73. 

Example, of Christ, that of per- 
fect obedience to the divine 
law, 241. 

Experience of the Christian, 
249, 4:c. 

F. 

Faculties, no new ones commu- 
nicated in regeneration, 191. 

Faith, requisite in searching the 
Scriptures, 21 — 24 31. That 
required to bo placed in Christ 



4f06 INDEX. 

implies his Deity, 112 — 114. 
Livirig the effect of regenera- 
tion, 172. 227, 228. 249, 250. 
Importance given to it in 
Scripture, 174, 175. Nature 
niid effects of, 17.5. 178—180. 
Does not include repentance, 
love, <^c, though inseparably 
connected with them, 176, 
177.183,184. Not mere as- 
sent, 177. In what sense it 
justifies, 181 — 183. Distinct 
irom assurance of salvation, 
g^5 — 2^7. 'ihe Christian's 
shield, 260. Objections to the 
dcctrine of jusiification by 
faith alone answered, 184, 
185 Importance of the doc- 
trine, 185. Dead faith, 25. 
174— 1J6. 185. 

Family religion, 29. 319—321. 
330. 336. 340. 

Fanciiui interpretations of Scrip- 
ture, 32. 

Fear, of God, 44, 45. 56, 57. 63, 
Essential to true religion, 287. 

First, the, and the Last, 91. 

J'iesh, meaning of the word when 
opposed to the spirit in Scrip- 
ture, 187. 

Folly, of mankind, as to eternal 
things, 82—85. 

Forbearance, mutual, necessary 
to conjugal or domestic har- 
mony, 320. 333. 339. 

Forgiveness, of sins, distinct 
from justification, 169 — 171, 
Every believer's privilege, 
2c4, 265. Of injuries, a duty, 
63. 305—310. 

Fortune-telling, unlawful, 51. 

Friend, of God, every believer is 
60, 267, 268. 

Frugality, a duty, 66. .S03, 204. 

Fruits, of the Spirit. 231. 

Future stale, the expectation of 
one congenial to the human 
mind, 76. Certainly known by 
revelation alone, 38i», 390. lis 
oature, 40U, 401. 

G. 

Oaraing, evil of, 69. 70. 
Geaiu3 how iinproveable, 350-*- 
553. 



Gifts. See Spiritt Holy, 

God, proper views of his nature 
and character obtained only 
from revelation, 1. 12. 26. 37, 
38. Importance of those views, 
33 — 37. 39. Erroneous senti- 
ments concerning, 37, 38, 
Scriptural delineation of hh 
natural and moral perfections, 
40—47. The only adequate 
felicity of the rational soul, 32. 
277. Known only in and by 
Christ, 46. 91—93. 107, 108. 
Manifest in TnE FLESKe 
the Great Mystery of Godli- 
ness, 86,87. 101, 102. 120. 
136. See Goodness, Justice, 
Love, Mercy, 'Name of God, 

Godliness, the chief end of reve- 
lation, 290. Cannot subsist 
without morality, 291. 

Goodness, of God, 42, 43. 

Gospel, as distinguished from the 
law, 233, ^c. The whole plau 
of it encourages prater, 363 — > 
369. 

Government of God, 41. 47, ^c. 
238, 239. 

Grace, opposed to works, 172, 
How sinners are justified by, 
181 — 183. The source of all 
salvation, 183, 186. 231,232. 
See Mercy, Spirit, holy, 

H. 

Habits, children to be kept frons 
bad, and formed to good, 328» 

Happiness, unchangeable in its 
nature, 198—200. That of 
pardoned sinners, 264. 

Harmony, of the sacred writers» 
6,6. Of the divine perfection? 
displayed in Christ, 46. In his 
atonement, 48, 49. 142 — 145. 
147. In his mediation, 127, 
128. 156,157. 365,366. 

Heart, state of, especially re- 
garded in the moral law, 48. 
236. Of fallen man contrary 
to that law, 59. 198,199. 241. 
New heart, what meant by^ 
197. How produced, 200. 
227—229. 273. How manv* 
fested, 279, ^c. 

Heaven, its felicity nost suited to 



IND 

theunregcnerate, 200. Great- 
ly consists in the presence and 
love of Christ, 117, 118. Al- 
together holy, 241. 400, 401. 
Hebrews, epistle to, its grand 
subject, 134, 135. 155, 156. 
Hell, frequent meaning of the 

word, 390. 
"Kelp meet, meaning of the term, 

31*. 
Heretics, 108, 109. Their gene- 
ral character, 226. Christians 
hated and persecuted under 
that name, 308. 
Holiness, of the divine character, 
46. Of the moral law, 76. 
172. 235 — 237. Ours for sub- 
stance, conformity to the di- 
▼ine character and law, 239 — 
241. 250. The love cf, pro- 
duced in our hearts by the 
Holy Spirit, 227, 223." En- 
forced by motives taken from 
the cross of Christ, 1 51, 152. 
Hope, produced by the Holy 
Spirit, 230, 231. The Chris- 
tian's helmet, 260. 
Humility, how produced and 
niftintdined, 2j6— 238. 242. 
279—283. 
Hypocrisy, 17. 54. 241. 336. 

I. 

I AM, the title claimed by 

Christ, 88, 89. 
Idolatry, evil, origin, and effects 
of, 35—39. The principal vi- 
olation of the divine law, 51, 
52. 55. Various refined spe- 
cies of it, 37, 38. 46. 51,52. 
233. Either Trinitarians or 
Antitrinitarians are guilty of 
it, 97, 98. 104—106. 114. 
116. 118. 215. 
Images, use of, in leligious wor- 
ship, 53 — 55. 
Imagination, peculiarly accessi- 
ble to evil spirits, 256, 257. 
Immortality. See Future State. 
Iropresduns, not regeReration, 

190. 
Importance, of revealed truth, 

19, 4;c. 
Imputed righteousness, 170, 171. 
178, 179. 



EX. 407 

Incarnation, of Christ, reason* 

of, 132—134. 
Inditfereiice, to revealed truth, 
its prevalence and pernicious 
effects, 20—25. 105, 106. 
About religion, 262. To world- 
ly things, t-lie effect of evange- 
lical principles, 292—298. ^ 
Indolence, keeps many from im.* 

proving their talents, 350. 
Infants, baptism of, what it im- 
plies, and how to be improvedj 
376-379. 
Infinity, beyond our grasp, 203. 
Influence may he increased, 345» 
Improvcable as a talent, 344. 
Influences. See Spirit, Holi^. 
Incomprehensible, all the works 
of God are so, 1 20, 121. 211, 
Injuries, a patient and forgiving 
temper under them, the effect 
of eyangelical principles, 
305—311. 
Intercestion of Christ, 1 56 — 161 , 
Essentially differs from th? 
prayers oioiie man for others, 
159, 160. 
Inspiration, of the Scriptures, 
how to be understood, 3, 4* 
Proofs of, 4—19. 139, 140. 
Intermediate, state, 390—395. 



J. 
James, (Apostle,) his doctrins 
concerning faith and works^ 
172, 173. 
Jehovah our Kighteousness, 178. 
Jesus. See Christ, 
John, (Baptist,) his testimony to 
Christ, 94.148,149. In what 
sense " filled with the Holy 
»' Ghost," 223. 
Joy, in Christ, a proof of his De- 
ity, 117. The Christian's, 
161 — 164. distinguished froca 
that of hypocrites, 275. 
Judgment, description of, a proof 
of Christ's Deity, 96,97.119. 
All committed to Christ, 119. 
Love to him the grand distin- 
guishing criterion of it, 115. 
399, 4O0. How according to 
men's works, 184. 396-398. 
The solemnities, discoveries, 
and consec^uences of this fiaal 



•408 



I1<3I)EX. 



decision, 392—400. The Spi- 
rit's oHice to convince of Judg- 
ment^ 227. 

Justice, remunerative, an essen- 
tial perfection of Jehovali's 
character and government, 
40—43, 129. 142—145. 178. 
201. See Harmony. Of God, 
in the condemnation of the 
wicked, 79. 400. Perfect, re- 
quired of men b}^ the divine 
law, 65, 66. Conscientious 
regard to it produced by evan- 
gelical principles, 301 — 304. 

Justification, meaning of the 
term, 168, 169. 172. Implies 
far more than pardon, 170,171. 
By faith alone, 176—183. 
How to be obtained, a most 
important question, 184, 185. 
The privilege of every believ- 
er, 178,179. 264,265. 

K. 

King of kings, title of Christ, 
162. 

Kingdom of Christ as Mediator, 
over all creatures for the bene- 
fit of his church, 96, 97. 161- 
i64. Distinguished from the 
absolute kingdom of God, as 
Creator, 121.163. Of God, 

■ what meant by seeking it first j 
83. 

Kings, duties of, 344 — 349. 

Knowledge, of God, from reve- 
lation, 1. 13. 26 ; in and by 
Christ, 46. 91—93. 107— 
108 3 by the Spirit, -230, 231. 



Lamb, Christ worshipped by an- 
gels under this title, 100. Of 
God, why Christ is so called, 
148, 149. 158. 

Law, moraly its precepts distin- 
guishable from positive institu- 
tions, 47. Its spirituality^, 48, 

49. A brief exposition of it, 

50, (^c. Cannot justify a sin- 
ner, 72. 172—175. 235—238. 
iCurse of, what meant by, 72, 
73. The moral, intended in 
the words, " by tlie works of 
'' the law shall no flesh be jus- 



'' tifi€d,"4c. 171,172. Im- 
mutable, 234. Its uses in sub- 
serviency to the gospel, 233, 
^c. Head to the law, whttt 
meant by, 235, 236. Rule of 
conduct to believers, 239, 240. 
Written in their hearts, and 
delighted in by them, 240^— 
242. 254. 284. Hated by all 
unregenerate men, 241. Bad 
effects of want of a clear know- 
ledge of its nature and uses, 
243-»252. Comparison of Jiis 
heart and life with it teacljiss 
the Christian humility, 242. 
246. 280. Ceremonial', evi- 
dently typical of Christ and 
his mediation, 134, 135. 137-« 
140. Municipal Christianity 
contains none, 317. Miti- 
gated, or new and milder^ 
groundless notions concerning, 
175,176. 234. 
Liberality, duty of, ,304, 305. 

354, 355. 
Life, short, uncertain, and trou- 
blesome, 74, 75. 79^-81. Its 
grand business^ 82, 85. Spi- 
ritual j distinct from animal, 
and from rationality, 196. See 
Christy Spirit, Holy. 
Light, Christ, how that of the 

world, 164, 165. 
Locke, Mr. quotation from, 178. 
Lord's day, how to be observed, 

57—59. 340. 
Lord's supper, a proof of the doc- 
trine of the atonement, 150. 
Its institution, 379, ^e. Ab- 
surdity of literally interpreting 
Christ'-s words, 380. Profes- 
sion implied in receiving it, 
382, 383. Preparation for it, 
384, 385. The guilt and dan- 
ger of being unfit to receive it, 
385,386. Receiving, the duty 
of all Christians, 386, 387. 
Lotteries, evil of, 69, 70. 
Love, the requirement of Uie 
law, 48, 49. The apostle's de- 
finition of, 311. Of God to 
us, 42,43. 45; shewn in. pro- 
viding a Mediator, 126 — I'^^o. 
130; in giving his Son a sa- 
crifice for our sins, 144 — 145. 



IND 

148. See Grjce^ Mercy. Of 
Christ to us, 129—13^. 150, 
151. 157. 162. 229. 342. 
Especially remembered in the 
Lord's supper, 382, 383. To 
God, what it implies, 48, 49. 
5«. ^8, 289. That required 
to Christ implies his Deity, 
114 — 116. 268; springs from 
regeneraiion, 194, 195. 288 ; 
excited in the heart by the 
Holy Spirit, 228, 229; con- 
strains to obedience, 289. 296, 
297. 342. Of mankind, 60— 
70 ; influenced by evangelical 
principles, 298, 299. Of the 
brethren, a peculiar evidence 
of tx)nversion, 299, 300 ; dis- 
tinguished from attachment to 
a beet, 300 ; particularly no- 
ticed at the day of judgment, 
400. To the wicked, consist- 
ent with a decided protest 
against their principles, and 
hatred of their sins, 306 — 309. 
See Afections. 
Lying, c7, 68. Renounced by 
such as are influenced by evan- 
jjcUcal principles, 302. 

M. 

Magistrates, their duties, .344— 
349. 

Man, his situation in this pre- 
sent world, 71, <^'C. New and 
old contrasted, 251. 

Marriage, instituted by the Cre- 
ator, 64. 315, 316. By what 
dissolved, 316, 317, some form 
of solemnization necessary, 
317. How it should be en- 
tered into, 31 8, 319. Duties 
of parents to their children, 
respecting it, 332. 

Masters, their duties, 339, 340. 

IMediator, doctrine of, the grand 
peculiarity of revelation, 85. 
Office and qualifications of 
one, 123 — 125. Need of one 
hjjtween God and man, 126 — 
128. Christ alone capable of 
sustaining that office, 129 — 
132. No one, self-appointed, 
could sustain it, 131. Christ's 
way of performing it, 132'-134, 



ELX. 409 

Christ the only Mediator in 
behalf of mankind, 135, 136. 
His office naturally divided in- 
to two parts, 154 ; it shews the 
doctrine of his Deity essential 
to Christianity, 111, 112 ; is 
encouraging only to those who 
pray, 160. 

Mediatorial kingdom, distinct 
from that of the Creator, 121. 
163. The nature of it, 161 — 
164. 

Meekness, a Christian temper, 
305—310. 

Mercy, of God, 42 — 45. In har- 
mony with his other perfec- 
tions", 156—158. 238. (Se? 
Harmony.) A Christian tem- 
per, 304, 305. 

Mercv-seat, 134 — 136. 156. 280. 
362—366. 

Melchizedek, a type of Christ, 
155. 161. 

Messiah, whence the name is 
derived, 167. 219. 

Ministers, of religion, their du- 
ties, 352—354. 

Miracles, prove the divine inspi- 
ration of Scripture, 7 — 11. 
Those of Christ ascribed to the 
Holy Spirit, 219. Have ceas^- 
ed, the design being answered, 
221, 222. 

Moses, his writings appealed to^ 
as divinely inspired, by Christ 
and his apostles, 140, 141. 

Murder, different species of^ 
61—63. 

Mystery, of Godliness, 86, 87. 
101. 'l21. 

Mysteries, no objectioR to reve- 
lation, 14. 120,121.211,212. 
No contradiction, 211. 

N. 
Name, of God, 46. 55. 213, 214. 

How taken in vain, 55 — 57. 

102. 
Natural, religion, an ambiguous 

terra, 19. 
New creature, meaning of, 196. 



O. 
Oaths, false, most atrocious ; of- 
ten the c(>Qsequence ol beljiq; 
T 



410 IND 

needlessly multiplied, and ir- 
reverently administered, 56, 
57. 

Obduracy, judicial, 81. 

Obedience, believers bound to, 
by most endearing obligations, 
163,164.139—141. Disposed 
to it by evangelical principles, 
283, 284. 312—315. Impos- 
sible that any rational creature 
should be Ireed from obliga- 
tions to, 234, '2S5. Sincere, 
an ambiguous and abused 
term, 175, 176. 

Objections, to the doctrine of 
Christ's Deity considered, 120 
—122. To "that of the atone- 
ment, 146, 147. To tliat of 
justification by faith, 184. To 
"that of the Trinity, 209—212. 

Oracles, of God, 140. Of Rea- 
son, ongmaWy from revelation, 
as far as true in matters of re- 
ligion, 20. 

P. 

Pardon. See Forgiveness. 
Parents, duties of, 327—331. 
-Partiality, of parents, of bad 
consequence, 333. 

Patience, of God, 45. A motive 
to patience towards each other, 
305, S06. Under sufferings, 
285, 286. 

Peace, Christ o\irs, 135. 268. 
TheKingof, 161. With God, 
the believer's privilege, 267 — 
269. A Christian temper, 305. 
307—311. 

Pentecost, day of,^20, 221. 223. 
227. 

Perjury, 56. 

Persecutors, to be loved, 306 — 
308. 

Perseverance, of believers, 275, 
276. 

Person, meaningof the term, as 
applied to the Deity, 202— 
204. 

Pliilanthropy, of those who are 
censured as uncharitable, 78. 
Promoted bv evangelical prin- 
ciples, 217. 298-^301 . 

P)»ilosopher's Deity, 38. 

Polygamy, contrary to theorigi- 



EX. 

nal appointment of God, and 
spirit of Christianity, 64. 316 

— 318. 

Poor, believers assured of tempo- 
ral provision, 272, 273. Evan- 
gelical principles teach them 
contentment, 285, 286. 292 — 
298. Duties of, to the rich, 
341. 

Pope, Alex, the tendency of the 
principles advanced in his 
Universal Prayer, 34, 35. 

Praise, to God, required by the 
law, 50, 51. An anticipation 
of heaven, 358. 

Prayer, should accompany read- 
ing the Scriptures, 31 , 32. To 
Christ, evident instances of, 
97 — 100. Its use in cur spi- 
ritual warfare, 2.58— 261. The 
believer's privilege, 271. 273, 
274. For enemies, 3(^9, 310. 
For relatives and others, 160* 
321, 322. 327—330. 339— 
341. The. duly of, 358—364. 
What it inipUes, 358—362. 
Why men are so averse to it-, 
and unable for it, 361, 362. 

- Accepted only through Christ, 
157—160. 162—164. Encou- 
rhgements to, 346 — 366. Effi- 
cacy of, 367—369. Various 
ways in which it is answered, 
368,369. The blessings en- 
joyed by means of it, 369, 370. 
The difficulty of engaging and 
persisting in it, 370. Divided 
into public, social, and secrett 
370. Best helps to, 370, 371. 

Pride, kept down by comparing 
our conduct with the law of 
God. 242. Inconsistent with 
evangelical principles^ 279 — 
283." 

Priest, high, under the law, a 
type of Christ, 126. 155, 156. 

Priestly office of Christ, 154— f 
161. 

Privileges, of true Christians, 
263, ^c. 

Promise, of the Spirit, remarka- 
ble in the NewTestament, 201. 

Propensities, natural, sometimes 
assume the appearance of gra« 
cious affections, 312, 313. 



I.ND 

Prophecies, already fulfilled, 
prove ihe divine inspiration of 
the Scriptures, 11, 12. 100, 
101. 1^1. 

Prophetic office of Christ, 165 — 
167. 

Providence, kingdom of, admi- 
nistered bv Christ, 161 — 163. 
Reliance on, the believer's pri- 
vile^'e, 272, 273. Submission 
to, the believer's duty and dis- 
position, 284—286. 

Punishment, future, of the wick- 
ed, eternal, 77 — 79. 399. Jus- 
tice of this, 79. 

Purity, of heart, the object of tlie 
divine commandment, 60 — 
65. 

Purgatory, doctrine of, contrary 
to Scripture, 79. 

Q. ^ 

Qualifications, requisite in a Me- 
diator, 123, <|-c. For the en- 
joyment of iiappiness, 198 — 
:200. 

R. 

Reason, the religion of, more 
proper thau natural religion, 
20. Some revealed truths co- 
incident with its deductions, 
20, 21. Those religious truths 
-which could not be discovered 
by it, the most important, 21 
— 24. Its insufficiency, 1. 2. 
33 — 39. No part of revela- 
tion contrary to it, 14. 48. 57. 
119—122.136.146,147. 210, 
211. Oracles of, opinions so 
called, derived originally from 
revelation, as far as true, 20. 

Redeemer, his dignity and suffer- 
ings, 143—146. See Christ. 

Redemption, the grand display 
of the divine glory, 46. 129, 

. 130. 142—144. 147. 

Reformation is not regeneration, 
19^^, 193. 

Regeneration precedes true faith, 
'25. 271. Doctrine of, consi- 
dered, 186, &c. What not 
meant by it, 188—191. It 
communicates no new facul- 
ties, but a disposition to use 



EX. 411 

all our faculiies aright, 191. 
Defined and illustrated as to 
its nature and effects, 191— 
198. Necessity of it, 198— 
200. The work of God, yet 
connected with the use of 
means, 900, 201. ExplaineJ 
away by numbers, 245. 
Relations, inferior, not appointed 
judges of the superior, 60. Sec 
Duties. 
Repentance, cannot compensate 
for transgression, 71, 72. Con- 
necied with saving faith, yet 
distinct from it, 176, 177. The 
effect of regeneration, 194. 
227, 228. Habitual, the re- 
sult of evangelical principles, 
280—284. 
Regeneration. See Patience. 
Restitution, 301. 
Resurrection, of Christ, evidence 
of, 8 — 11: ends answered by 
it, 153,154. From the deaili 
of sin, 191. General, 196^ . 
197: objections to it consi- 
dered, S93, 394. Ordci- of, 
39o. 
Revelation, alone can discover to 
us true religion, 1. 36 — 39. 
Comparative value of its dif- 
ferent parts, 19 — 24. Grand 
design of, 290,291. 
Reviling, unchristian, 308, 309. 
Reward, of righteousness, more 

than pardon, 145. 
Riches, vanity and danger of, 82. 
272.292—298.354.^ A talent 
capable of improvement, 354, 
355. 
Righteous, none among men, but 

pardoned sinners, 369. 
Righteousness, (Set) Justice,) 
without ivorks, what meant by, 
170,171. Of Christ, and of 
God, 145, 146. 173. 182, 
183. Imputed, 177,178.183. 
Faith accounted for, 181-184. 
The Spirit convincing of, 227. 
Submission to that of God, 
284. See Self-nghteousness. 
Rome, church of, succeeded in 
some claims by modern Soci- 
nians, 104. 
Rulers. See Duties. 



412 



JXDEX. 



Sabbath, obligations of, 57. How 

to be observed, 58, 59. 
Sacramt-nt, meaning of the word, 
372. Nature of one, 373, 374. 
See Baptism, and Lord's Sup- 
per. 
Sacrifices, human, many still of- 
fered, 37. Expiatory, all ofi- 
glnally from revelation, 136. 
Of the Mosaic law, nature of, 
137—139; typical of the 
atonement of Christ, 137 — 
142. AVhy they could not 
take away sin, 142 — 144. 
Saints, prayer to them idolatry, 
53, 54. All in heaven ascribe 
their salvation to the blood of 
Christ, 150, 
Sanctiflcation, progressive from 
regeneration, 25. By the 
agency cf the Holy Spirit, 227 
— 232. The genuine effect of 
evangelical principles, 278,^'C. 
Sanction, of the law, 71, 72. 
Scepticism, 2. Progress of it,lll. 
Scriptures, proved to be divinely 
inspired, 1, &:c. Their ten- 
dency, 14 — 17. Their actual 
eiFecis, 17, 18. Duly of study- 
ing, and criminality of neg- 
lecting, them, 25—28. Di- 
rections for studying them, 28 
— S3, The only standard of 
religious truth, 108, 109. This 
standard disallowed by many, 
20—23. 104. 139. 140.206. 
208. 210. 
Secret, action?, &c. to be ac- 
counted for, 395, 396. 
Self-denial, duty of, 151. 253, 
254. 261, 262. 296. 313.321. 
326. 
Self-righteonsnes?, nature and 
evil of, 235. Effectual cure of 
it, 238. 244. 
Self-will, 283, 284. In children 
should be eurly re[>ressed, 
328, 329. 
^elf-wisdom, danger of, 23. 165. 

212. 
SeTcrity, to children, often con- 
sequent on early indulgence of 
them, 329, 



Servants, directions to, 59. 334 

—339. 
Simplicity, of dependence on 

God, 281, 282. 
Sign, out\\ard, folly and danger 
of confounding it with ihs 
thing signified, 18b, 189. 
Sin, original, 74. The trans- 
gression of the divine law, 48. 
71. ^36. Imputed to Christ, 
and taken away by him, 143 — 
147. 178. The evil of it, 127. 
143—147; shewn in the cross 
of Christ, 111; and by tlic 
teaching of the Holy Spirit, 
227. The source of all ralserv, 
74—78. 292, 293. 300. In- 
dwelling, hated and opposed 
by all believers, 242. 253 — 
255. Not perfectly destroyed 
in this life, 246.255. 
Sincerity, 68. 244. 302. 
Sinners, their situation in this 
world, 71, &c. Danger and 
folly of their attempts to jus- 
tify themselves, according to 
the law, 72. 172. 174. 235, 
244. 
Slander, 67, 68. 30^. 
Slave-trade, 62. 
Slavery, 334, 335. 
Socinians, their interpretatlcas 
of some parts of Scripture, 
100 -104. Their views of the 
importance of their sentimeiiis 
changed of late, 105, 106. 
Tiieir principles tend to inti- 
delity, 1 12. Soraeof their ar- 
guments considered, 119 — 
121.139—142.146 147.21'J 

2 1 2. 

Soul, its immortality, 76, 77. lis 
true dignity and value, 81, 02. 
How and for svhat it is lost, 83, 
84. It does not sleep irum 
death to the resurrection, 389 
^ —394. 

Son, of man, huw in heaven 

when Christ was on ea-rtii, 91. 

Speculating, men, errors of, 37— 

39, 41,42. 
Speculative, opinions, 21. 105, 

106. 
Speecli, how to be used and Ina* 
proved, 302. 344. 3jq. 



S^^irit, H0I3', 81. The meaning 
of the term, 93, 94. His otnce 
to glorify Christ, 111. IK). 
*205, 206. 228, C'29. 275. Sent 
by Christ our great Propliet, 
93, 94-. 165. Ministration of, 
t?02. Fii.its o^y 232, coincident 
with the requirements of the 
moral law, 240. Doctrine of, 
discussed, 2O2, ice. Personal- 
ity of, 202—208. Deity of, 
208, 209. Influences uf^ mi- 
raculaus, 218 — 221; have 
ceased, their design being an- 
.•iwered, 221, 222 ; wicked men 
have been the subjects of 
them, 222, 223. Ordinarij, 
223—226. the effect of dis- 
claiming them, 224. Co)l- 
viiicingj 227. Sanctifying emd 
comforting, 228—232^ Ejects 
of neglecting any of them, 
t224. 229, 230. 232. 275. Con- 
solations of, the believer's pri- 
vilege, 370, 371. 

Spirits, evil, 255 — 257. 

Spiritual life, 196. 

Spirituality, 25. 231. 289. 

Submission, liie heart reluctant to 
it, 61. To God, a Christian 
temper, 2852—287. 

Suicide, 63, 

Superstition, 54, 55. 

S.Yearing> 55, 5(5. 

T. 

Talents, parable of, 342. The 
believer's improvement of 
them, 342, he. Improvenieat 
acquires an increase of them, 
344. Consciousness of not hav- 
ing duly improved them con- 
duces to humility, 279. 

Teachableness, of consistent 
Christians, 281— 283. 

Temper, Christian, 278, iScc. 

Temple, Christ called nis body, 
90. 

Temptations, 255, 256. 

Terms, needful to use some not 
found in Scripture, 202, 204. 

Terror, no proof of regeneration, 
190. 

Testimony, almost all human 
aifaifs cQpducted b^^ it, 8, 179, 



EX. ^13 

Of God, to tlie resurrection of 
Christ, 10, 11. Faith, the be- 
lief of that of God, 3. £1—24. 
31. 108—110. 120. 173, 179. 
212,213. 

Text-books, often misused, 29. 

Tillotson, quotation from, 149. 
His argument against transub- 
stantialion conclusive, 211. 

Time, duty of redeeming and im- 
proving it, 30, 31. 356. 

Tontines, 70. 

Tradiiition, of tlie church, i^- 
weight, as to the inspiration of 
the Scriptures, 4, 5. 

Transubslantiation, 211. 31K), 
381. 

Trinity, doctrine of, 46. 120. 205. 
209 — 2l7. Its importance in 
Christianity, 215,216. Em- 
blematic representations of it, 
not consistent with ir.c second 
commandment, 54. 

Trust, in God, the believer's pri» 
viiege and duty, 271, 272.236. 
In Christ, 112—114= 181. 
Iruth, importaiice of reieJedf 
19, &c. Its sanctifying in6u- 
ence, 24. 2? 8. 290, The caus«js 
and effects, of indiffeience to 
it, 21. 24. 33—39. Inword.<, 
should be strictly cbsiiVcd, 67, 
68. 3J2, 303. 

V. 

Vows, rash, prohibited, 56. Im* 
plied in baptism and in the 
Lord's supper, 374. 332. 384 
—336. 

U. 

Unbelief, why so severely con- 
demned in'Scripture* 21—25, 
106 — 112. 

Ungodly, justifying die, meaning 
of, 179. 

Union, with Christ, 132, 133. 
178—180. 181. 228. 242. 

Unitarians, 210. 

Unresenerate, of waat incapa- 
ble', 198—200. See Re^eac^ 
ration. 

Uses, of the moral law, in sub* 
serviency to the gospd, 233, 



4U' 



INDKX. 



With 



Walking, In Christ, 113, 
God, 274. 

War, 15. Blood shed in, 61. Fre- 
quent sources of, 346. 

Warfare, Christian's, 248, Sec. 
How engaged in, 250. Pro. 
duces an experience to wliich 
all others are strangers, 251, 
552. !262. This distinguished 
from the checks of conscience 
in the unregenerate, 252. W^ith 
what enemies it is waged, 252 
— 25B. Encouragements in, 
558—260. Victory in it how 
far attainable, 260, 261. 

"Water, boDi oj) the meaning, 
187. In baptism, S755 S76. 

WValth, an important talent, how 
to be improved, 354, 355. 

Wisdom, of God, in redemption, 
44. 139. 

Word, of God, name of Christ, 
91, lO'i. 164. 



Works, cood, how to be preach- 
ed, 247. 

World, vanity of, coinparatlvelv, 
81—85. 292—298. The ChriV 
tian's enemy, 257, 258. Indif- 
ference to it part of the Chris- 
tian temper, 292, &c. 

Worship, of Christ, idolatry, un- 
less he is God, 197, 198'! 104. 
1 14. 117. llendered to Christ 
on earth, 97 — 100 ; in heavon, 
100. Of saints and angels, 
dishonourable to Christ, 53. 
159. 

y. 

Young persons, duties of, to the 
ayed. 341. 



Zaleucus, story of, 144, 145. 
Zeal, lor the glory ofGcd, jO> 
51. ^.SB, ^gi?. 



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